Daniel 1:16–21

Daniel 1:16

Daniel 1:16

16. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.

16. Et factum est, ut Melsar tolleret sibi portionem cibi illorum et vinum potionum eorum, et daret illis legumina.

Note 96. That is wine, which the king had appointed them to drink. — Calvin.

After Melsar saw it possible to gratify Daniel and his companions without danger and promote his own profit, he was humane and easily dealt with, and had no need of long disputation. For an intervening obstacle often deters us from the pursuit of gain, and we forbear to seek what we very much crave when it requires oppressive labor; but when our profit is at hand, and we are freed from all danger, then every one naturally pursues it. We see, then, what Daniel means in this verse, namely, when Melsar saw the usefulness of this plan, and the possibility of his gaining by the diet assigned by the king to the four youths, then he gave them pulse. But we must notice also Daniel’s intention. He wishes to shew that we ought not to ascribe it to the kindness of man, that he and his companions could preserve themselves pure and unspotted. Why so? Because he never could have obtained anything from this man Melsar, until he perceived it could be granted safely. Since, therefore, Melsar consulted his own advantage and his private interest, and wished to escape all risks and hazards, we easily gather that the benefit is not to be ascribed entirely to him. Daniel and his companions obtained their wish, but God’s providence rendered this man tractable, and governed the whole event. Meanwhile, God openly shews how all the praise was due to himself, purposely to exercise the gratitude of Daniel and his associates.

Prayer Lecture 3

PRAYER.

Grant, Almighty God, since we are now encompassed by so many enemies, and the devil does not cease to harass us with fresh snares, so that the whole world is hostile to us, that we may perceive even the devil himself to be restrained by thy bridle. Grant, also, that all the impious may be subjected to thee, that thou mayest lead them whithersoever thou wishest. Do thou direct their hearts, and may we be experimentally taught how safe and secure we are under the protection of thy hand. And may we proceed, according to thy promise, in the course of our calling, until at length we arrive at that blessed rest which is laid up for us in heaven by Christ our Lord. — Amen.

Daniel 1:17

Daniel 1:17

17. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.

17. Et pueris illis quatuor, dedit, inquam, illis Deus cognitionem et scientiam in omni literatura et sapientia et Daniel intellexit in omni visione et somniis.

The Prophet here shows what we have already touched upon, how his authority was acquired for exercising the prophetic office with greater advantage. He ought to be distinguished by fixed marks, that the Jews first, and foreigners afterwards, might acknowledge him to be endued with the prophetic spirit. But a portion of this favor was shared with his three companions; yet he excelled them all, because God fitted him specially for his office. Here the end is to be noticed, because it would be incorrect to say that their reward was bestowed by God, because they lived both frugally and heavenly, and spontaneously abstained from the delicacies of the palace; for God had quite a different intention. For he wished, as I have already said, to extol Daniel, to enable him to shew with advantage that Israel’s God is the only God; and as he wished his companions to excel hereafter in political government, he presented them also with some portion of his Spirit. But it is worthwhile to set Daniel before our eyes; because, as I have said, before God appointed him his Prophet, he wished to adorn him with his own insignia, to procure confidence in his teaching. He says, therefore, to those four boys, or youths, knowledge and science were given in all literature and wisdom Daniel was endued with a very singular gift — he was to be an interpreter of dreams, and an explainer of visions. Since Daniel here speaks of literature, without doubt he simply means the liberal arts, and does not comprehend the magical arts which flourished then and afterwards in Chaldea. We know that nothing was sincere among unbelievers; and, on the other hand, I have previously admonished you, that Daniel was not imbued with the superstitions in those days highly esteemed in that nation. Through discontent with genuine science, they corrupted the study of the stars; but Daniel and his associates were so brought up among the Chaldeans, that they were not tinctured with those mixtures and corruptions which ought always to be separated from true science. It would be absurd, then, to attribute to God the approval of magical arts, which it is well known were severely prohibited and condemned by the law itself. (Deuteronomy 18:10.) Although God abominates those magical superstitions as the works of the devil, this does not prevent Daniel and his companions from being divinely adorned with this gift, and being very well versed in all the literature of the Chaldees. Hence this ought to be restricted to true and natural science. As it respects Daniel, he says, he understood even, visions and dreams and we know how by these two methods the Prophets were instructed in the will of God. (Numbers 12:6.) For while God there blames Aaron and Miriam, he affirms this to be his usual method; as often as he wishes to manifest his designs to the Prophets, he addresses them by visions and dreams. But Moses is treated out of the common order of men, because he is addressed face to face, and mouth to mouth. God, therefore, whenever he wished to make use of his Prophets, by either visions or dreams, made known to them what he wished to be proclaimed to the people. When, therefore, it is here said, — Daniel understood dreams and visions, it has the sense of being endued with the prophetic spirit. While his companions were superior masters and teachers in all kinds of literature, he alone was a Prophet of God.

We now understand the object of this distinction, when an acquaintance with visions and dreams was ascribed peculiarly to Daniel. And here our previous assertion is fully confirmed, namely, that Daniel was adorned with the fullest proofs of his mission, to enable him afterwards to undertake the prophetic office with greater confidence, and acquire greater attention to his teaching. God could, indeed, prepare the in a single moment, and by striking terror and reverence into the minds of all, induce them to embrace his teaching; but he wished to raise his servant by degrees, and to bring him forth at the fitting time, and not too suddenly so that all might know by marks impressed for many years how to distinguish him from the common order of men. It afterwards follows:

Daniel 1:18-20

Daniel 1:18-20

18. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.

18. Et a fine dierum, quibus edixerat Rex ut producerentur introduxit eos princeps eunuchorum coram Nebuchadnezzar.

Note 97. Or, prefect. — Calvin.

19. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.

19. Et loquutus est cum illis rex et non inventus est ex omnibus sicut Daniel, Hananiah, Misael, et Azariah, et steterunt coram rege.

20. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.

20. Et in omni verbo, sapientia et intelligentia, quod sciscitatus est ab eis rex, invenit eos decuplo supra omnes genethliacos et astrologos qui erant in toto regno ejus.

Note 98. That is, superior to all the soothsayers and astrologers. — Calvin.

Now, Daniel relates how he and his companions were brought forward at a fixed time, since three years was appointed by the king for their instruction in all the science of the Chaldees and on that account the prefect of the eunuchs produces them. He shews how he and his companions were approved by the king, and were preferred to all the rest. By these words he confirms my remark, that the Lord through a long interval had adorned them with much favor, by rendering them conspicuous throughout the royal palace, while the king himself acknowledged something uncommon in them. He, as well as the courtiers, ought all to entertain such an opinion concerning these four youths, as should express his sincere reverence for them. Then God wished to illustrate his own glory, since without doubt the king was compelled to wonder how they could surpass all the Chaldeans. This monarch had spared no expense on his own people, and had not neglected to instruct them; but when he saw foreigners and captives so superior, a spirit of rivalry would naturally spring up within him. But, as I have already said, God wished to extol himself in the person of his servants, so that the king might be compelled to acknowledge something divine in these young men. Whence, then, was this superiority? for the Chaldeans boasted of their wisdom from their birth, and esteemed other nations as barbarians. The Jews, they would argue, are eminent beyond all others; verily the God whom they worship distributes at his will talent and perception, since no one is naturally gifted unless he receives this grace from heaven. God, therefore, must necessarily be glorified, because Daniel and his comrades very far surpassed the Chaldeans. Thus God usually causes his enemies to gaze with wonder on his power, even when they most completely shun the light. For what did King Nebuchadnezzar propose, but to extinguish the very remembrance of God? For he wished to have about him Jews of noble family, who should oppose the very religion in which they were born. But God frustrated this plan of the tyrant’s, and took care to make his own name more illustrious. It now follows.

Daniel 1:21

Daniel 1:21

21. And Daniel continued even unto the first year of king Cyrus.

2l. Et fuit Daniel usque ad annum primum Cyri regis.

Expositors are puzzled with this verse, because, as we shall afterwards see, the Vision occurred to Daniel in the third year of Cyrus’s reign. Some explain the word היה, haiah, by to be “broken;” but this is by no means in accordance with the history. Their opinion is right who say that Daniel continued to the first year of the reign of Cyrus in the discharge of the prophetic office, although expositors do not openly say so; but I state openly what they say obscurely. For since he afterwards set out into Media, they say this change is denoted here. But we may understand the words better in the sense of Daniel’s flourishing among the Chaldeans and Assyrians, and being acknowledged as a celebrated Prophet; because he is known to have interpreted King Belshszzar’s vision, on the very night on which he was slain. The word here is simple and complete — he was — but it depends on the succeeding ones, since he always obtained the confidence and authority of a Prophet with the kings of Babylon. This, then, is the true sense.

Note 99. See the Dissertations at the end of this Volume.