Commentary on Daniel, Chapter 2 · Questions · Question 65 – Question 71
Quest. 65. Whether Daniel refused this worship offred vntounto him.
1. They which thinke that Nebuchadnezzar adored Daniel as the seruant of the most high God, as now the Romanists worship Saints, as Emmanuel Sa. cannot but thinke that Daniel might accept this religious adoration yelded vntounto him: But neither is any religious adoration to be giuen vntounto Saints: as the Angel refusing to be adored of Iohn, bid him worship God, Apocal. 22. 9. and beside to offer incense and sacrifice is a part of diuine worship due onelyonly vntounto God: and therefore Dauid saith: let my praier be directed in thy sight as incense, and the lifting vp of my hands, as an euening sacrifice, Psal. 141. 2. it had beene sacriledge then, as in the one to offer any part of diuine worship, so in the other to accept it.
2. Caluin seemeth to incline, that this might be some error and corruption in Daniel, which he had learned in the kings Court, in passing it ouer in silence, and suffring this to be done: neque tanti esse debet nobis hominis defensio licet perfectissimi, neither neede we so much to stand vponupon the defense of any though the most perfect man, &c. so also Geneuens. Daniel herein erred if he suffered it: they speake doubtfully, yet both doe thin… it more credible, that Daniel did not accept of this honour, but admonished the king: But in this matter there is no doubt at all: for it is certaine, that Daniel so holy a man, and so iealous of Gods honour, would neuer hauehave endured any part of Gods honour to be diminished.
3. Hierome whereas Porphyrie obiected, and tooke exception against this booke, because Daniel refused not this diuine honour exhibited vntounto him, maketh this answer, that all this was Gods worke, the sending of that dreame, and the interpretation thereof, vt Daniel inde cresceret, &c. & omnipotentia Dei nosceretur, that Daniel by this meanes might increase in honour for the comfort of Gods people, and that Gods omnipotencie might be knowne: So likewise Theoderet here hath recourse vntounto Gods wonderfull prouidence. But all this beeing admitted, that herein Gods prouidence is euidently seene: yet thereby Daniel cannot be excused if he should hauehave arrogated any diuine honour to himselfe.
4. Pellican thinketh that these sacrifices were not offred to Daniel, but vntounto God: because the king saith, I know of a truth, that your God, is a God of gods: for Daniel anteverterat regem, &c. Daniel had preuented the king before, vers. 30. that he could not doe this by his owne wisedome: but God onelyonly was the reuealer of secrets: Contra. It is euident by the text, vers. 46. that the king commanded that these things should be offred vntounto Daniel, yet as Lyranus thinketh, though the king commanded it to be done, Daniel impediuit fiers, Daniel hindred it to be done.
5. Wherefore the truth is, that Daniel vtterly refused these diuine honours, though it be omitted, breuitatis causa, for breuitie sake: Osiand. And thus it may be shewed. 1. Because such was Daniels pietie, that if he refused to be defiled with the kings meate, much lesse would he hauehave endured such grosse superstition. 2. It is said the king answered vntounto Daniel, vers. 47. it seemed then that Daniel vsed some interlocutorie speech, though it be not expressed, reclaiming Nebuchadnezzar from these errors. 3. This is euident also by that singular confession which Nebuchadnezzar made of God, that he was otherwise instructed by Daniel. Iun. Polan. Pappus. 4. This further is prooued, for that Daniel afterward would not intermit the seruice of God, and inuocation of his name, though it were with perill and danger of his life. cap. 6. Bulling. 5. Likewise Daniels behauiour here may be measured by the like in other the Saints and seruants of God: as Peter would not suffer Cornelius to lie at his feete, Act. 10. nor Paul and Barnabas the men of Lystra to sacrifice vntounto them, Act. 14. nor the Angel, the Euangelist Iohn to worship him, Apocal. 22. Bullinger. 6. Pererius affirmeth as much, that Daniel refused these sacrifices; because afterward the Lord did so greatly honour him, and reward his faithfulnesse with working miracles for his delirance, and reuealing vntounto him many secrets and mysteries in vision.
Quest. 66. vers. 47. Of Nebuchadnezzars ample and large confession of God.
Nebuchadnezzar beeing striken with admiration of Daniels great wisedome in reuealing of his dreame, breaketh out into a notable confession of Daniels God, beeing so taught by Daniel to giuegive all the honour vntounto God. 1. He acknowledgeth the God of Israel to be the God of gods, not of Angels, or of Princes, who are called gods: but he meaneth the gods of the heathen; aboue whom he extolleth the true God: Pere. Iunius thinketh it is a phrase of speach, signifying God to be the supreame God, as before he called Nebuchadnezzar king of kings, ver. 37. but it signifieth more, cogit in ordinem ipsum Belum, & totam illam faecem falsorum deorum, he bringeth into order Bel himselfe, and that filthie rabble of the false gods. Polan.
2. As by nature he confesseth the Lord to be the true God, so for his power and authoritie he saith, he is the Lord of kings, whereby he subiecteth his kingdome and Dominions to the power of God.
3. He saith he is the reuealer of secrets, thereby acknowledging him to be the true God, who onelyonly hath the knowledge of things to come.
Quest. 67. Whether Nebuchadnezzar had the true knowledge of God.
1. Bullinger thinketh, that Nebuchadnezzar thus confessing was vera fide imbutus in Deum, endued with a true faith toward God, though afterward he set vp an idol: for S. Peter after Christ had commended him for his confession of him, yet deserued to be called Sathan for his carnall counsell giuen vntounto Christ, which yet proceeded from a good intention, as might Nebuchadnezzars setting vp of an idol.
Contra. 1. It is not possible that any endued with a right and true faith, should commit idolatrie, which is indeede a deniall of the faith: the Apostle saith, Galath. 4. 8. euen then when ye knewe not God, yee did seruice vntounto them, which by nature are no gods, while men then are idolaters they hauehave not the right knowledge of God. 2. there is great difference betweene sinnes of infirmitie, which euen the faithful are subiect vntounto as Peter was, and open apostasie, and idolatrie.
2. Wherefore I rather condescend to Caluins iudgement; hoc fuit momentaneum, &c. that this was but a momentanie and sudden affection in Nebuchadnezzar, as was that also in Pharaoh, Exod. 9. 27. Geneuens. for there is a twofold knowledge of God, momentanea, a knowledge for a moment, such as profane men may hauehave, which are striken with some sudden admiration, as Nebuchadnezzar here, and there is stabilis cognitio, a stable and permanent knowledge, such as is onelyonly in the elect, Polan. And this is an euident argument that the king was not wholly conuerted to the knowledge and worship of the God of Israel; alias non erexisset idolum, for otherwise he would not hauehave set vp the golden idol. Osiand.
Quest. 68. Whether Daniel did well in accepting of the gifts and honours, which the king bestowed on him.
1. Porphyrie also obiecteth this as a fault in Daniel, because he receiued of the king these gifts and preferments: But Daniel did accept them, not of any ambitious, and couetous minde, sed in captiuorum consolationem, but for the comfort of the captiues: so Ioseph was honoured of Pharaoh, and Mordecai of Assuerus. gloss. ordi.
2. It must be considered, that some men may lawfully accept of gifts and honours, vsing them to the common good of Christs Church, namely such as are thereunto called: and some may commendably refuse them as Eliseus did Namaans gifts, least he might hauehave beene thought to hauehave sold the gift of healing. Polan.
3. Further, though it be not lawfull, aliquid ex parte accipere pro spiritualibus, to receiue any thing by way of compact or composition for spirituall things, yet he which ministreth spirituall things, may receiue temporall gifts by way of recompence, as Daniel here doth of the king. Lyran.
4. Neither are the gifts so much here to be weighed, as animus suscipienti… the minde of the receiuer: Pellican: who intended herein not his owne priuate commoditie, but the common good of his brethren.
Quest. 69. VVhether Daniel with a good conscience could be set ouer the wise men and soothsayers of Babylon.
1. In three things was Daniel rewarded of the king: with gifts, with ciuill authoritie, beeing appointed chiefe gouernour ouer the prouince of Babel, and with ecclesiasticall iurisdiction ouer the schooles of the wise men, Iun. as it were their Superintendent. Osiand.
2. In this office of his superintendentship, 1. such laudable sciences as might safely be learned, he promoted and furthered. 2. such corruption and superstitions, as were practised among them, he corrected and reformed. 3. but such abuses, as could not be taken away, he for his owne part forbeared and kept himselfe free from. Iun.
3. Caluin thinketh, quod repudiauit hunc honorem, he refused this honour, in cap. 5. ver. 10. but this would hauehave beene euill taken of the king: it is more like that he vsed the place with such moderation, as is before shewed.
Quest. 70. How Daniel is said to hauehave sate in the kings gate.
1. Some giuegive this sense, that Daniel sate in the gate, vt ius diceret, &c. to giuegive iudgement; because they vsed to that ende to sit in the gate, Vatab. Pint. But the other three also were made gouernours ouer the Prouince of Babel, to whose office it belonged to giuegive iudgement: this then was rather some particular dignitie, which Daniel had.
2. Some expound it, that he was, à latere regis non recedens, one that departed not from the king, but was alwaies at hand: gloss. interlin. and thus Daniel did, least in his absence some might bring him out of the kings fauour: Lyran. But yet this had beene no peculiar thing to Daniel, for there were many beside, which were neere the king.
3. Some thinke, that this is expressed to shew a difference between Daniels office, and the other three; that they were employed abroad in their places of gouernement, and Daniel stayed still in the Court: Bulling. but this had beene no speciall prerogatiue more then other of the kings Court had.
4. Some so take it, that Daniel onelyonly of these foure was aduanced to the office of gouernement, and the other three were made ourseers of mens labours and taske, ex Lyran. But this had beene no such place of authoritie, for Daniel to make request for vntounto the king.
5. Caluin thinketh that Daniel had such an office in the Court, that no man could enter into the kings palace, sine eius permissu, without his leaue: but that was the porters office to keepe out strangers from entring into the kings Court or Palace.
6. Therefore this rather is the meaning, admissionis ius ad regem Danieli commissum, that the power of admitting men vntounto the kings presence was committed vntounto Daniel: for it was▪ not for euerie one to come into the kings presence, but for certaine of the chiefe nobles thereunto appointed of the king. Iun. Polan. Genevens.
Quest. 71. Whether it be lawfull for a Christian to liue in an idolatrous kings Court.
1. It may appeare by the examples of Ioseph, who liued in Pharaohs Court, and of Mardocheus, who was neere vntounto king Assuerus: and by Daniel here, that it is not vnlawfull to beare office in forren Princes Courts: but two things must aduisedly be considered, and thought vponupon: 1. that they doe not propound vntounto themselues such places of honour for their owne aduantage, but to seeke the welfare of the people of God, as Daniel here doth. 2. that they defile not themselues with the superstitious and idolatrous vsages in such places, as these three in the next chapter, beeing chiefe officers, yet refused to worship the kings golden image.
2. And as it is lawfull to enioy such places of honour, so it is not inconuenient for kings to set sometime strangers in place of gouernement, such as for their wisedome and pietie, are fit: but not to that ende, to make a pray of such places of gouernement.