---
title: "Commentary on Daniel, Volume 1"
author: "John Calvin"
translator: "Thomas Myers"
languages: [en]
shelf: "Commentaries"
section: 14 of 46
url: https://scriptura.si/works/john-calvin-commentary-on-daniel-volume-1/14/
cite: "John Calvin, tr. Thomas Myers, Commentary on Daniel, Volume 1, section 14. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-daniel-volume-1/14/"
---

# Commentary on Daniel, Volume 1

*John Calvin, tr. Thomas Myers*

Calvin on the prophet Daniel, volume 1 of 2.

## 14. Daniel 2:27

Source: https://scriptura.si/works/john-calvin-commentary-on-daniel-volume-1/14/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-daniel-volume-1/14/#p-N

[¶0] Daniel 2:27 27. Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; 27. Respondit Daniel regi, et dixit, Arcanum quod rex postulat sapientes, magi, astrologi, genethliasi non possunt indicare regi. 28. But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these; 28. Sed est Deus in coelis, qui revelat arcana; et indicavit regi Nebuchadnezzar quid futurum sit in fine dierum somnium tuum, et visio capitis tuisuper lectum tuum, haec est.

[¶1] First, with respect to these names we need not trouble ourselves much, since even the Jews themselves are compelled to guess at them. They are very bold in their definitions and rash in their affirmations, and jet they cannot clearly distinguish how one kind of wise man differed from the others; hence it is sufficient for us to hold that the discourse now concerns those then esteemed “wise men,” under the various designations of Magi, Soothsayers, and Astrologers. Now, as to Daniel’s answer. He says it was not surprising that the king did not find what he hoped for among the Magi, since God had breathed into him this dream beyond the comprehension of human intellect. I know not whether those interpreters are right who think magical arts here simply condemned; for I rather think a comparison is instituted; between the king’s dream and the substance of the science of the Magi. I always exclude superstitions by which they vitiated true and genuine science. But as far as the principles are concerned, we cannot precisely condemn astronomy and whatever belongs to the consideration of the order of nature. This appears to me the whole intention, — the king’s dream was not subjected to human knowledge, for mortals have no such natural skill as to be able to comprehend the meaning of the dream, and God manifests those secrets which need the peculiar revelation of the Spirit. When Daniel says the Magi, Astrologers, and the rest cannot explain to the king his dream, and are not suitable interpreters of it, the true reason is, because the dream was not natural and had nothing in common with human conjectures, but was the peculiar revelation of the Spirit. As when Paul disputes concerning the Gospel, he collects into order every kind of intelligence among men, because those who are endued with any remarkable acuteness or ability think they can accomplish anything. But the doctrine of the Gospel is a heavenly mystery (1 Corinthians 2:4) which cannot be comprehended by the most learned and talented among men. The real sense of Daniel’s words is this, — the Magi, Astrologers, and Soothsayers had no power of expounding the king’s dream, since it was neither natural nor human.

[¶2] This is clearly evident from the context, because he adds,

[¶3] There is a God in heaven who reveals secrets For I take ברם, berem, here for the adversative particle. He opposes therefore the revelation of God to the conjectures and interpretations of the Magi, since all human sciences are included, so to speak, within their own bounds and bolts. Daniel, therefore, says that the matter requires the singular gift of the Holy Spirit. The same God also who revealed the king’s dream to Daniel, distributes to each of us ability and skill according to his own pleasure. Whence does it arise that some are remarkable for quickness and others for stupidity and sloth? — that some become proficients in human arts and learning, and others remain utterly ignorant, unless God shews, by this variety, how by his power and will the minds of men become enlightened or remain blunt and stupid? As the Almighty is the supreme origin of all intelligence in the world, What Daniel here says is not generally true; and this contrast, unless we come to particulars, is either cold or superfluous. We understand, therefore, why he said in the former verse that the Magi and Astrologers could not explain the king’s dream, since the Almighty had raised King Nebuchadnezzar above the common level for the purpose of explaining futurity to him through his dream.

[¶4] There is then a God in heaven who reveals secrets; he shews to king Nebuchadnezzar what will come to pass. He confirms what I have said, that the king was utterly unable to comprehend the meaning of his own dream. It often happens that men’s minds move hither and thither, and thus make clever guesses; but Daniel excludes all human media, and speaks of the dream as proceeding directly from God. He adds, what shall happen at the end or extremity of the days We may inquire what he means by the word “extremity.” Interpreters think this ought to be referred to the advent of Christ; but they do not explain why this word signifies Christ’s advent. There is no obscurity in the phrase; “the end of the days” signifies the advent of Christ, because it was a kind of renewal to the world. Most. truly, indeed, the world is still in the same state of agitation as it was when Christ was manifest in the flesh; but, as we shall afterwards see, Christ came for the very purpose of renovating the world, and since his Gospel is a kind of perfection of all things, we are said to be “in the last days.” Daniel compares the whole period preceding Christ’s advent with this extremity of the days. God therefore wished to shew the king of Babylon what should occur after one monarchy had destroyed another, and also that there should be an end of those changes whenever Christ’s kingdom should arrive. At present I touch but briefly on this point, since more must; be said upon it by and bye.

[¶5] This, says he, is the dream and vision of thy head upon thy couch It may seem absurd for Daniel here to profess to explain to the king the nature of his dream and its interpretation, and yet to put in something else. But, as he will add nothing out of place, we ought not to question the propriety of his saying, this was the king’s vision and his dream; for his object was to rouse the king the more urgently to attend to both the dream and its interpretation. Here we must; take notice how the Prophet persists in this, with the view of persuading the king that God was the author of the dream about. which he inquired of Daniel; for the words would be entirely thrown away unless men were thoroughly persuaded that the explanation given proceeded from God. For many in the present day will hear willingly enough what may be said about the Gospel, but they are not inwardly touched by it, and then all they hear vanishes away and immediately escapes them. Hence reverence is the principle of true and solid understanding. Thus Daniel does not abruptly bring forward either the explanation or the narration of the dream, but prepares the proud king to listen, by shewing him that he neither dreamt at, random nor in accordance with his own thoughts, but was divinely instructed and admonished concerning hidden events. It now follows,-

### Daniel 2:29

[¶7] Daniel 2:29 29. As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. 29. Tibi, rex, cogitationes tuae super lectum tuum ascenderunt, quid futurum esset posthac; et qui revelat arcana exposuit tibi quid futurum esset.

[¶8] He again confirms what I have just touched upon, for he wished to impress this upon the king’s mind — that God was the author of the dream, to induce the king to prepare for its interpretation with becoming sobriety, modesty, and docility. For unless he had been seriously affected, he would have despised Daniel’s interpretation; just as we see men fail to profit through their own pride or carelessness even when God addresses. them familiarly. Hence we must observe this order, and be fully prepared to listen to God, and learn to put a bridle upon ourselves on hearing his sacred name, never rejecting whatever he proposes to us, but treating it with proper gravity. This is the true reason why Daniel repeats again that King Nebuchadnezzar was divinely instructed in future events. He says, in the first clause, The king’s thoughts ascended, — the phrase is Hebrew and. Chaldee. Thoughts are said to ascend when they are revolved in the brain or head, as we formerly saw — this vision was in thy head; since the seat of the reasoning faculty is in the head. Daniel therefore asserts the king to be anxious about futurity, as the greatest monarchs think of what shall happen after their death, and every one dreams about enjoying the empire of the whole world. So King Nebuchadnezzar was very probably indulging these thoughts. But it follows immediately, that his thoughts could non profit him unless God unveiled the future, because it was his peculiar office, says the Prophet, to reveal secrets, Here we see clearly how vainly men disturb themselves when they turn over and over again subjects which surpass their abilities. King Nebuchadnezzar might have fatigued himself for a, long time without profit if he had not been instructed by the oracle. Hence there is weight in these words — He who reveals secrets has explained to the king what shall happen; that is, thou canst not understand the dream by thine own thoughts, but God has deemed thee worthy of this peculiar favor when he wished to make thee conscious of mysteries which had been otherwise altogether hidden from thee, for thou couldst never have penetrated to such a depth.

[¶9] He afterwards adds —

### Daniel 2:30

[¶11] Daniel 2:30 30. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. 30. Et ego, non in sapientia quae sit in me prae cunctis viventibus, arcanum hoc patefactum est mihi; sed ut interpretationem regi exponerem, et cogitationes cordis tui cognosceres.

[¶12] Here Daniel meets an objection which Nebuchadnezzar might make, — If God alone can reveal secrets, how, I pray thee, canst thou, a mere mortal, do it? Daniel anticipates this, and transfers the whole glory to God, and ingenuously confesses that he has no interpretation of his own to offer, but represents himself as led forward by God’s hand to be its interpreter; and as having nothing by his own natural talents, but acting as God pleased to appoint him his servant for this office, and-as using his assistance. This secret, then, says he, has been made known to me By these words he sufficiently declares, how his undertaking to interpret the dream was God’s peculiar gift. But he more clearly expresses this gift to be supernatural, as it is called, by saying, not in the wisdom which belongs to me For if Daniel had surpassed the whole world in intelligence, yet he could never divine what; the king of Babylon had dreamt! He excelled, indeed, in superior abilities and learning, and was endowed, as we have said, with remarkable gifts; yet; he could never have obtained this power which he acquired from God through prayer, (I repeat it; again,) through his own study or industry, or any human exertions.

[¶13] We observe how Daniel here carefully excludes, not only what men foolishly claim as their own, but; also what God naturally confers; since we know the profane to be endowed with singular talents, and other eminent faculties; and these are called natural, since God desires his gracious gifts to shine forth in the human race by such examples as these. But while Daniel acknowledges himself endowed with no common powers, through the good pleasure and discipline of God, though he confesses this, I say, yet he places this revelation on a higher footing. We observe also how the gifts of the Spirit mutually differ, because Daniel acted in a kind of twofold capacity with regard to the endowments with which it pleased God to adorn him. First of all, he made rapid progress in all sciences, and flourished much in intellectual quickness, and we have already clearly shewn this to be, owing to the mere liberality of God. This liberality puts all things in their proper order, while it shews God’s singular favor in the explanation of the dream.

[¶14] This secret, then, was not made known to me on account of any wisdom in me beyond the rest of mankind Daniel does not affirm himself to be superior to all men in wisdom, as some falsely twist these words, but he leaves this in doubt by saying, This ought not to be ascribed to wisdom, for if I were the acutest of all men, all my shrewdness would avail me nothing and, again, if I were the rudest idiot, still it is God who uses me as his servant, in interpreting the dream to you. You must not, therefore, expect anything human from me, but you must receive what I say to you, because I am the instrument of God’s Spirit, just as if I had come down from heaven. This is the simple sense of the words. Hence we may learn to ascribe the praise to God alone, to whom it is due; for it is his peculiar office to illuminate our minds, so that we may comprehend heavenly mysteries. For although we are naturally endued with the greatest acuteness, which is also his gift, yet we may call it a limited endowment, as it does not reach to the heavens. Let us learn, then, to leave his own to God, as we are admonished by this expression of Daniel.

[¶15] He afterwards adds, But that I may make known to the king the interpretation, and thou mayest know the thoughts of thy heart Daniel uses the plural number, but indefinitely; as if he had said, God has left thee indeed hitherto in suspense; but yet he did not inspire thee with this dream in vain. These flyings, therefore, are mutually united, namely, — God has revealed to thee this secret, and has appointed me his interpreter. Thus we perceive Daniel’s meaning. For Nebuchadnezzar might object, Why does God torment me thus? What is the meaning of my perplexity; — first I dream, and then my dream escapes me, and its interpretation is unknown to me? Lest, therefore, Nebuchadnezzar should thus argue with God, Daniel here anticipates him, and shows how neither the dream nor the vision occurred in vain; but God now grants what was there wanting, namely, the return of the dream to Nebuchadnezzar’s memory, and at the same time his acknowledgment of its purport, and the reason of its being sent to him.

### Prayer Lecture 8

### Prayer

[¶18] Grant, Almighty God, since thou desirest us to differ from the brutes, and hence didst impress our minds with the light of intellect, — Grant, I pray thee, that we may learn to acknowledge and to magnify this singular favor, and may we exercise ourselves in the knowledge of those things which induce us to reverence thy sovereignty. Besides this, may we distinguish between that common sense which thou hast bestowed upon us, and the illumination of thy Spirit, and the gift of faith, that thou alone mayest be glorified by our being grafted by faith into the body of thine only-begotten Son. We entreat also from thee further progress and increase of the same faith, until at length thou bring us to the full manifestation of light. Then, being like thee, we shall behold thy glory face to face, and enjoy the same in Christ our Lord. — Amen.