Commentary on Daniel Chapters 1-12 John Calvin
JOHN CALVIN
of the Almighty to shew the world experimentally the justice of his cause.
He adds, And even before thee, O king, I have committed nothing wrong It is clear that the Prophet had violated the king's edict. Why, then, does he not ingenuously confess this? Nay, why does he contend that he has not transgressed against the king? Because he conducted himself with fidelity in all his duties, he could free himself from every calumny by which he knew himself oppressed, as if he had despised the king's sovereignty. But Daniel was not so bound to the king of the Persians when he claimed for himself as a god what ought not to be offered to him. We know how earthly empires are constituted by God, only on the condition that he deprives himself of nothing, but shines forth alone, and all magistrates must be set in regular order, and every authority in existence must be subject to his glory. Since, therefore, Daniel could not obey the king's edict without denying God, as we have previously seen, he did not transgress against the king by constantly persevering in that exercise of piety to which he had been accustomed, and by calling on his God three times a-day. To make this the more evident, we must remember that passage of Peter,
"Fear God, honor the king." (1 Peter 2:17.) The two commands are connected together, and cannot be separated from one another. The fear of God ought to precede, that kings may obtain their authority. For if any one begins his reverence of an earthly prince by rejecting that of God, he will act preposterously, since this is a complete perversion of the order of nature. Then let God be feared in the first place, and earthly princes will obtain their authority, if only God shines forth, as I have already said. Daniel, therefore, here defends himself with justice, since he had not committed any crime against the king; for he was compelled to obey the command of God, and he neglected what the king had ordered in opposition to it. For earthly princes lay aside all their power when they rise up against God, and are unworthy of being reckoned in the number of mankind. We ought rather utterly to defy than to obey them whenever they are so restive and wish to spoil God of his rights, and, as it were, to seize upon his throne and draw him down from heaven. Now, therefore, we understand the sense of this passage. It follows, —
Daniel 6:23 23. Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God.
23. Tunc rex valde exhilaratus in se, vel, super eo, Danielem jussit educi ex spelunca: et eductus fuit Daniel ex spelunca: et nulla corruptio, vel, laesio, inventa fuit in eo: quia credidit, vel, confisus est, Deo suo.
Daniel confirms what he had formerly narrated concerning the feelings of King Darius. As he had departed in anxiety to his palace, had abstained from food and drink, and had laid aside all pleasures and delights, so also
DANIEL
he rejoiced in hearing of the wonderful deliverance from death of God's holy servant. He afterwards adds, And by the king's command Daniel was drawn out of the cave, and no corruption was found in him. This cannot be ascribed to good fortune. Hence God made his power conspicuous in providing for Daniel's safety from the grasp of the lions. He would have been torn to pieces had not God closed their mouths; and this contributes in no slight degree to magnify the miracle, since no scratch or touch was found upon his body. As the lions then spared him, it arose from God's secret counsel; and he marked this more clearly, when his calumniators were thrown into the cave, and were immediately torn by the lions, as he will soon add. But we must notice the reason which is given: He was preserved, since he trusted in his God! It will often happen, that a person may have a good cause, and yet succeed badly and unhappily; because he adds to what is otherwise worthy of praise, too great a confidence in his own counsels, prudence, and industry. Hence it is not surprising if those who undertake good causes often fail of success, as we often see among the profane. For the history of all ages bears witness, to the perishing of those who cherish a just cause; but this arises through their perverse confidence, since they never contemplated the service of God, but rather considered their own praise and the applause of the world. Hence, as ambition seized them, they became pleased with their own plans. Thus arose that saying of Brutus, "Virtue is a frivolous thing!" because he thought himself unworthily treated in fighting for the liberty of Rome, while the gods were adverse instead of propitious. As if God ought to have conferred upon him that aid which he had never hoped and never sought. For we know the pride of that hero's disposition. I bring forward but one example; but if we diligently weigh the motives which impel the profane when they fight strenuously for good objects, we shall find ambition to be the prevailing motive. No wonder then if God deserted them in this particular, since they were unworthy of experiencing his help. For this reason Daniel states, that he was safely preserved, because he trusted in his God.
The Apostle refers to this in the eleventh chapter of the Ephstle to the Hebrews, (Hebrews 11:33,) where he says some were snatched away or preserved from the mouths of lions through faith. Hence he assigns the cause of Daniel's escaping in safety, and recalls us to faith. But we must here consider the meaning and force of the word "believing." For the Prophet does not simply speak of his deliverance as springing from believing Israel's God to be the true and only God, the Maker of heaven and earth, but from his committing his life to him, from his reposing on his grace, from his fixed determination that his end must be happy, if he worshipped him. Since, therefore, Daniel was certainly persuaded that his life was in God's hand, and that his hope in him was not in vain, he boldly incurred danger, and intrepidly suffered for the sincere worship of God; hence he says, he believed in God We see then that the word "belief" is not taken coldly, as the Papists dream, since their notion implies an unfolded or dead and shapeless faith,