Daniel 2:11 – Daniel 2:13-15

Daniel 2:11

Daniel 2:11

11. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.

11. Et sermo de quo rex inquirit pretiosus est; et nullus est qui possit exponere coram rege, nisi dii, quorum habitatio cum carne non est ipsis.

Note 121. Or, rare — Calvin.

Note 122. Many words are superfluous, through the nature of the language. — Calvin.

They add, that the object of the king’s inquiry surpassed the power of human ingenuity. There is no doubt that they were slow to confess this, because, as we said before, they had acquired the fame of such great wisdom, that the common people thought nothing unknown to them or concealed from them. And most willingly would they have escaped the dire necessity of confessing their ignorance in this respect, but in their extremity they were compelled to resort to this subterfuge. There may be a question why they thought the matter about which the king inquired was precious; for as they were ignorant of the king’s dream, how could they ascertain its value? But it is not surprising that men, under the influence of extreme anxiety and fear, should utter anything without judgment. They say, therefore, — this matter is precious; thus they mingle flattery with their excuses to mitigate the king’s anger, hoping to escape the unjust death which was at hand. The matter of which the king inquires is precious; and yet it would probably be said, since the, matter was uncommon, that the dream was divinely sent to the king, and was afterwards suddenly buried in oblivion. There certainly was some mystery here, and hence the Chaldeans very reasonably considered the whole subject to surpass in magnitude the common measure of human ability; therefore they add, — there cannot be any other interpreters than gods or angels Some refer this to angels, but we know the Magi to have worshipped a multitude of gods. Hence it is more simple to explain this of the crowd of deities which they imagined. They had, indeed, lesser gods; for among all nations a persuasion has existed concerning a supreme God who reigns alone. Afterwards they imagined inferior deities, and each fabricated a god for himself according to his taste; hence they are called “gods,” according to common opinion and usage, although they ought rather to be denoted genie or demons of the air. For we know that all unbelievers were imbued with this opinion concerning the existence of intermediate deities. The Apostles contended strongly against this ancient error, and we know the books of Plato to be full of the doctrine that demons or genii act as mediators between man and the Heavenly Deity.

Note 123. A most interesting and singular allegory on this subject occurs in Plato’s Phoedrus, edit. Bekker, Section 51; edit. Priestley, (Lond., 182c,) p.71, et seq.; see also Cic. Tusc. Quoest. 1:16; Aristot. Metaph. 1:5; and De amima, i:2; Diog. Laert., 8:83.

We may, then, suitably understand these words that the Chaldeans thought angels the only interpreters; not because they imagined angels as the Scriptures speak of them clearly and sincerely, but the Platonic doctrine flourished among them, and also the superstition about the genii who dwell in heaven, and hold familiar intercourse with the supreme God. Since men are clothed in flesh, they cannot so raise themselves towards heaven as to perceive all secrets. Whence it follows, that the king acted unjustly in requiring them to discharge a duty either angelic or divine. This excuse was indeed probable, but the king’s ears were deaf because he was carried away by his passions, and God also spurred him on by furies, which allowed him no rest. Hence this savage conduct which Daniel records.

Daniel 2:12

Daniel 2:12

12. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.

12. Propterea rex in ira et indignatione magna edixit ut interficerent omnes sapientes Babylonis.

The former denunciation was horrible, but now Nebuchadnezzar proceeds beyond it; for he not merely threatens the Chaldeans with death, but commands it to be inflicted. Such an example is scarcely to be found in history; but the cause of his wrath must be noticed, since God wished his servant Daniel to be brought forward and to be observed by all men. This was the preparation by which it became generally evident that the wise men of Babylon were proved vain, through promising more than they could perform; even if they had been endowed with the greatest wisdom, they would still have been destitute of that gift of revelation which was conferred upon Daniel. Hence it happened that the king denounced death against them all by his edict; for he might then perhaps acknowledge what he had never perceived before, namely, that their boasting was nothing but vanity, and their arts full of superstitions. For when superstition fails of success, madness immediately succeeds, and when those who are thought and spoken of as remarkably devout, perceive their fictitious worship to be of no avail, then they burst forth into the madness which I have mentioned, and curse their idols, and detest what they had hitherto followed. So it occurred here, when Nebuchadnezzar suspected imposture in so serious a matter, and no previous suspicion of it had entered his mind; but now, when he sees through the deception, in so perplexing a case, and hi such great anxiety, when left destitute of the advice of those from whom he hoped all things, then he is a hundredfold more infuriated than if he had been previously in a state of perfect calmness. It afterwards follows: —

Daniel 2:13-15

Daniel 2:13-15

13. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.

13. Et edictum exiit et sapientes interficiebantur; et quaerebant Daniel et socios ejus ad interficiendum.

14. Then Daniel answered with council and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon:

14. Et tunc Daniel sciscitatus est de consilio et edicto ab Arioch principe satellitum regis, qui exierat ad interficiendum sapientes Babylonis.

15. He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel.

15. Respondit et dixi t ipsi Arioch praefecto regis, Ad quid edic tum festinat ev conspectu regis? Tunc rem patefecit Arioeh ipsi Danieli.

Note 124. It is the same noun which was lately used. — Calvin.

Note 125. Or, discourse — Calvin.

It appears from these words that some of the wise men had been slain, for Daniel at first is not required for slaughter; but when the Magi and Chaldeans were promiscuously dragged out for punishment, Daniel and his companions were in the same danger. And this is clearly expressed thus — widen the edict had gone forth, that is, was published, according to the Latin phrase, and the wise mere were slain, then Daniel was also sought for; because the king would never suffer his decree to be despised after it had once been published; for if he had publicly commanded this to be done, and no execution had been added, would not this have been ridiculous? Hence, very probably, the slaughter of the Magi and Chaldeans was extensive. Although the king had no lawful reason for this conduct, yet they deserved their punishment; for, as we said yesterday, they deserved to be exterminated from the world, and the pest must be removed if it could possibly be accomplished. If Nebuchadnezzar had been like David, or Hezekiah, or Josiah, he might most justly have destroyed them all, and have purged the land from such defilements; but as he was only carried away by the fervor of his wrath, he was himself in fault. Meanwhile, God justly punishes the Chaldeans, and this admonition ought to profit the whole people. They were hardened in their error, and were doubtless rendered more excuseless by being blinded against such a judgment of God. Because Daniel was condemned to death, though he had not been called by the king, the injustice of the edicts of those kings who do not inquire into the causes of which they are judges, becomes more manifest.

Nebuchadnezzar had often heard of Daniel, and had been compelled to admire the dexterity of his genius, and the singular gift of his wisdom. How comes it, then, that he passed him by when he had need of his singular skill? Although the king anxiously inquires concerning the dream, yet we observe he does not act seriously; since it would doubtless have come into his mind, “Behold, thou hadst formerly beheld in the captives of Judah the incredible gift of celestial wisdom — -then, in the first place, send for them!” Here the king’s sloth is detected because he did not send for Daniel among the rest. We have stated this to be governed by the secret providence of God, who was unwilling that his servant should mix with those ministers of Satan, whose whole knowledge consisted in juggling and errors. We now see how the king had neglected the gift of God, and had stifled the light offered to him; but Daniel is next dragged to death. Therefore, I said, that tyrants are, for this reason, very unjust, and exercise a cruel violence because they will not undertake the labor and trouble of inquiry. Meanwhile we see that God wonderfully snatches his own people from the jaws of death, as it happened in Daniel’s case; for we may be surprised at Arioch sparing his life when he slew the others who were natives. How can we account for Daniel meeting with more humanity than the Chaldeans, though he was a foreigner and a captive? Because his life was in the hand and keeping of God, who restrained both the mind and the hand of the prefect from being immediately savage with him. But it is said — Daniel inquired concerning the counsel and the edict Some translate prudently and cunningly and עטא, gneta, signifies “prudence,” just as טעם, tegem, metaphorically is received for “intelligence” when it signifies taste. But we shall afterwards find this latter word used for an edict, and because this sense appears to suit better, I therefore adopt it, as Daniel had inquired of the prefect the meaning of the edict and the king’s design. Arioch also is called the Prince of Satellites. Some translate it of executioners, and others of cooks, for טבח, tebech, signifies “to slay,” but the noun deduced from this means a cook. Thus Potiphar is called, to whom Joseph was sold. (Genesis 39:1.) It seems to me a. kind of absurdity to call him the prince of gaolers; and if we say the prefect of cooks, it is equally unsuitable to his office of being sent to slay the Chaldeans. I therefore prefer interpreting it more mildly, supposing him to be the prefect of the guards; for, as I have said, Potiphar is called רב טבחים, reb tebechi, and here the pronunciation only is changed. It follows:

Note 126. So translated in Auth. Verses, Exodus 16:31; Numbers 11:8; Job 6:6; and Jeremiah 48:11.

Daniel also had said, Whither does the edict haste from before the king? It seems by these words, that Daniel obliquely blames the king’s anger and ingratitude, because he did not inquire with sufficient diligence before he rushed forward to that cruel punishment. Then he seems to mark his ingratitude, since he is now undeservedly doomed to death without being sent for, though the king might have known what was in him. As he refers to haste, I do not doubt his expostulating with the king, since he was neither called for nor listened to, and yet was to be slain with the rest, as if he were guilty of the same fault as the Chaldeans. The conclusion is, — there was no reason for such haste, since the king would probably find what he desired, if he inquired more diligently. It is afterwards added, Arioch explained the matter to Daniel. Whence it appears that Daniel was formerly ignorant of the whole matter; and hence we may conjecture the amount of the terror which seized upon the pious man. For he had known nothing about it, and was led to punishment suddenly and unexpectedly, as if he had been guilty. Hence, it was necessary for him to be divinely strengthened, that he might with composure seek the proper time from both the prefect and the king, for relating the dream and adding its interpretation. Daniel’s power of acting so composedly, arose from God’s singular gift, since terror would otherwise have seized on his mind; for we are aware that in sudden events, we become deprived of all plan, and lose our presence of mind. Since nothing of this kind was perceived in Daniel, it becomes clear that his mind was governed by God’s Spirit. It is afterwards added-