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10. The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.

10. Responderunt Chaldaei coram rege, et dixerunt, Non est homo super terram qui sermonem¹ regis posset explicare; propterea nullus rex, princeps, vel prefectus rem consimilem exquisivit ab ullo mago, et astrologo, et Chaldaeo.

The Chaldeans again excuse themselves for not relating the king's dream. They say, in reality, this is not their peculiar art or science; and they know of no example handed down of wise men being asked in this way, and required to answer as well de facto as de jure, as the phrase is. They boasted themselves to be interpreters of dreams, but their conjectures could not be extended to discover the dreams themselves, but only their interpretation. This was a just excuse, yet the king does not admit it, but is impelled by his own wrath and by the divine instinct to shew the Magi, and sorcerers, and astrologers, to be mere impostors and deceivers of the people. And we must observe the end in view, because God wished to extol his servant Daniel, and to separate him from the common herd. They add, that no kings had ever dealt thus with Magi and wise men. It afterwards follows: —

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;² et nullus est qui possit exponere coram rege, nisi dii, quorum habitatio cum carne non est ipsis.³

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 Plato⁴ to be full of the doctrine that demons or genii act as mediators between man and the Heavenly Deity.

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.

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: —

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 praefecto⁵ regis, Ad quid edic tum festinat ev conspectu regis? Tunc rem⁶ patefecit Arioeh ipsi Danieli.

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 t', gneta, signifies "prudence," just as tm, tegem, metaphorically is received for "intelligence" when it signifies taste.⁷ 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 tvch, 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 rv tvchym, reb tebechi, and here the pronunciation only is changed. It follows:

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-

16. Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.

16. Et Daniel ingressus est, et postulavit a rege, ut tempus daret sibi, et expositionem⁸ afferret regi.

This verse contains nothing new, unless we must notice what is not expressed, namely, that the prefect was not entirely without fear in giving Daniel an introduction to the king. For he knew the Icing to be very angry, and himself under serious displeasure, for not immediately executing the edict. But, as we have already said, God had taken Daniel into his confidence, and so bends and tames the mind of the prefect, that he no longer hesitates to introduce Daniel to the king. Another point is also gathered from the context, namely, Daniel's obtaining his request; for it is said, he returned home, doubtless, because he obtained a single day from the king with the view of satisfying his demands on the next day. And yet it is surprising that this favor was granted, since the king wished the dream narrated to him immediately. Although Daniel does not here relate the reasons which he used with the king, yet most probably he confessed what we shall afterwards observe in its own place, namely, that he was not endued with sufficient intelligence to expound the dream, but hoping in God's kindness, he would return next day with a new revelation. Otherwise the king would never have permitted this, if Daniel had petitioned doubtfully; or if he had not borne witness to his hopes of some, secret revelation from God, he would have been rejected immediately, and would have provoked still further the anger of the king. The Hebrews very commonly mention afterwards, in the context, whatever they omit in its proper place. So when he modestly confesses his inability to satisfy the king, till he has received from the Lord a faithful message, the king grants him the required time, as we shall see; more clearly afterwards. It follows —

17. Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:

17. Tumc Daniel in domurn venit,⁹ et Hananise, et Misaeli, et Azariae sociis suis sermonem¹⁰ patefecit.

18. That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.

18. Et misericordias ad petendurm¹¹ a facie Dei coelorum super arcano hoc, ut ne interficerentur Danielet socii ejuscum residuo sapientum Babylonis.¹²

We observe with what object and with what confidence Daniel demanded an extension of time. His object was to implore God's grace. Confidence was also added, since he perceived a double punishment awaiting him, if he disappointed the king; if he had returned the next day without reply, the king would not have been content with an easy death, but would have raged with cruelty against Daniel, in consequence of his deception. Without the slightest doubt, Daniel expected what he obtained — namely, that the king's dream would be revealed to him. He therefore urges his companions to implore unitedly mercy from God. Daniel had already obtained the singular gift of being an interpreter of dreams, and as. we, have seen, he alone was a Prophet. of God. God was accustomed to manifest his intentions to his Prophets by dreams or visions, (Numbers 12:6,) and Daniel had obtained both. Since Misael, Hananiah, and Azariah were united with him in prayer, we gather that they were not induced by ambition, to desire anything for themselves; for if they had been rivals of Daniel, they could not have prayed in concord with him. They did not pray about their own private concerns, but only for the interpretation of the dream being made known to Daniel. We observe, too, how sincerely they agree in their prayers, how all pride and ambition is laid aside, and without any desire for their own advantage. Besides, it is worthy of notice why they are said to have desired mercy from God Although they, do not hem come into God's presence as criminals, yet they hoped their request would be graciously granted, and hence the word "mercy" is used. Whenever we fly to God to bring assistance to our necessities, our eyes and all our senses ought always to be turned towards his nlerey, for his more good will reconciles him to us. When it is said, at. the close of the verse, — they should not perish with the rest of the wise men of Babylon, some explain this, as if they had been anxious about the life of the Magi, and wished to snatch them also from death. But although they wished all persons to be safe, clearly enough they here separate themselves from the Magi and Chaldeans; their conduct was far different. It now follows —

19. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven.

19. Tunc Danieli in visione noctisarcanum patefactumest: tunc Daniel benedixit Deum coeli.

Here it may be gathered, that Daniel did not vacillate nor pray with his companions through any doubt upon his mind. For that sentence of James ought to come into our memory, namely, Those who hesitate, and tremble, and pray to God with difference, are unworthy of being heard. Let not such a one, says James, think he shall obtain anything from the Lord, if he is driven about variously like the waves of the sea. (James 1:6.) As God, therefore, shewed himself propitious to the prayers of Daniel, we conclude him to have prayed with true faith, and to be clearly persuaded that his life was in God's hands; hence, also, he felt that God did not vainly harass the mind of King Nebuchadnezzar, but was preparing some signal and remarkable judgment for him. Because Daniel was imbued with this firm persuasion, he exercises a sure confidence, and prays to God as if he had already obtained his request. On the other hand, we perceive that God never closes his ears when rightly and cordially invoked, as also it is said in the Psalms, (Psalm 145:18,) He is near to all who pray to him in truth; for there cannot be truth when faith is wanting; but as Daniel brought faith and sincerity to his prayers, he was listened to, and the secret concerning the dream was made known to him in a vision by night. I cannot now proceed any further.

Grant, Almighty God, since we are in danger every day and ever, moment, not merely from the cruelty of a single tyrant, but from the devil, who excites the whole world against us, arming the princes of this world, and impelling them to destroy us, — Grant, I pray thee, that we may feel and demonstrate, by experience, that our life is in thy hand, and that under thy faithful guardianship thou wilt not suffer one hair of our heads to fall. Do thou also so defend us, that the impious themselves may acknowledge that we do not boast this day in vain in thy name, nor invoke thee without success. And when we have experienced thy paternal anxiety, through the whole course of our life, may we arrive at that blessed immortality which thou hast promised us, and which is laid up for us in heaven, through Jesus Christ our Lord. — Amen.

20. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:

20. Loquutus est¹³ Daniel et dixit, Sit nomen Dei benedicitum a seculo et in seculum ejus est sapientia, et robur ipsius.¹⁴

Daniel here pursues his narrative, and thanks God after King Nebuchadnezzar's dream had been made known to him, while he relates the sense of the words which he had used. May God's name be blessed, says he, from age to age We ought daily to wish for this; for when we pray that God's name may be hallowed, continuance is denoted under this form of prayer. But Daniel here breaks forth into the praises of God with greater vehemence, because he acknowledges his singular benefit in being snatched away from death, together with his companions, beyond his expectation. Whenever God confers any remarkable blessing on his servants, they are the more stirred up to praise him, as David says, (Psalm 40:3,) Thou hast put a new song into my mouth. And Isaiah also uses this form of speech twice, (Isaiah 42:10,) as if God had given him material for a new and unusual song, in dealing so wonderfully with his Church. So also, there is no doubt that Daniel here wished to praise God in a remarkable manner, since he had received a rare proof of his favor in being delivered from instant death. Afterwards he adds, whose (or since his) is the wisdom and the strength; for the relative is here taken for the causal particle, and the sentence ought to be so expressed; the additional particles may avail to strengthen the expression, and be taken exclusively, as if he had said, — to God alone ought the praise of wisdom and virtue to be ascribed. Without him, indeed, both are sought in vain; but these graces do not seem to suit the present purpose; for Daniel ought rather to celebrate God's praises, through this vision being opened, and this was enough to content him. But he may here speak of God's glory as well from his power as his wisdom; as, when, re Scripture wishes to distinguish the true God from all fictions, it takes these two principles — first, God governs all things by his own hand, and retains them under his sway; and secondly, nothing is hid from him — and these points cannot be separated when his majesty is to be proved. We see mankind fabricating deities for themselves, and thus multiplying gods, and distributing to each his own office; because they cannot rest in simple unity, when God is treated of. Some fancy God retains but half his attributes; as. for instance, the praters about bare foreknowledge. They admit nothing to be hidden to God, and his knowledge of all things; and this they prove by the prophecies which occur in the Scriptures. What they say is true; but they very much lessen the glory of God; nay, they tear it to pieces by likening him to Apollo, whose office it formerly was, hi the opinion of the heathen, to predict future events. When they sought predictions of future events, they endued Apollo with the virtue of making known to them future occurrences. Many at the present time think God able to foresee all things, but suppose him either to dissemble or purposely withdraw from the government of the world.

Lastly, Their notion of God's foreknowledge is but a cold and idle speculation. Hence I said, they rob God of half his glory, and, as far as they can, tear him to pieces. But Scripture, when it wishes to assert what is peculiar to God, joins these two things inseparably; first, God foresees all things, since nothing is hidden from his eyes; and next, he appoints future events, and governs the world by his will, allowing nothing to happen by chance or without his direction. Daniel here assumes this principle, or rather unites the two, by asserting Israel's God alone to deserve the name, since both wisdom and strength are in his power. We must remember how God is defrauded of his just praise when we do not connect these two attributes together — his universal foresight and his government of the world allowing nothing to happen without his permission. But as it would be too cold to assert that to God alone belongs wisdom and strength, unless his wisdom was conspicuous, and his strength openly acknowledged, hence it follows immediately afterwards —

21. And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:

21. Et ipse¹⁵ mutat tempora, et articulos temporum, constituit reges et admovet reges: dat sapientiam sapientibus, et scientiam iis qui scientiam cognoscunt.¹⁶

Daniel explains, in these words, what might have been obscure; for he teaches God to be the true fountain of wisdom and virtue, while he does not confine them to himself alone, but diffuses them through heaven and earth. And we must mark this diligently; for when Paul affirms God alone to be wise, this praise does not seem magnificent enough, (Romans 16:27;) but when we think of God's wisdom, and set before our eyes all around and about us, then we feel more strongly the import of Paul's words, that God only is wise. God, therefore, as I have already stated, does not keep His wisdom confined to himself, but makes it flow throughout the whole world. The full sense of the verse is, — whatever wisdom and power exists in the world, is a testimony to the Almighty's. This is man's ingratitude; whenever they find anything worthy of praise in themselves or others, they claim it directly as their own, and thus God's glory is diminished by the depravity of those who obtain their blessings from him. We are here taught not to detract anything from God's wisdom and power, since wherever these qualities are conspicuous in the world, they ought rather to reflect his glory. We now perceive the Prophet's meaning — God places before our eyes, as in a glass, the proofs of his wisdom and power, when the affairs of the world roll on, and mankind become powerful through wisdom, and some are raised on high, and others fall to the ground. Experience teaches us these events do not proceed from human skill, or through the equable course of nature, while the loftiest kings are cast down and others elevated to the highest posts of honor. Daniel, therefore, admonishes us not to seek in heaven alone for God's wisdom and power, since it is apparent to us on earth, and proofs of it are daily presented to our observation. We now see how these two verses are mutually united He had stated wisdom to belong exclusively to God; he now shews that it is not hidden within him, but is made manifest to us; and we may perceive by familiar experience, how all wisdom flows from him as its exclusive fountain. We ought to feel the same concurring power also.

It is he, then, who changes times and portions of time. We know it to be ascribed to fortune when the world passes through such uncertain changes that everything is daily changing. hence the profane consider all things to be acted on by blind impulse, and others affirm the human race to be a kind of sport to God, since men are tossed about like balls. But, as I have already said, it is not surprising to find men of a perverse and corrupt disposition thus perverting the object of all God's works. For our own practical improvement we should consider what the Prophet is here teaching, how revolutions, as they are called, are testimonies of God's power, and point out with the finger to the truth that the affairs of men are ruled by the Most High. For we must of necessity adopt one or the other of these views, either that nature rules over human events, or else fortune turns about in every direction, things which ought to have an even course. As far as nature is concerned, its course would be even, unless God by his singular counsel, as we have seen, thus changes the course of the times. Yet those philosophers who assign the supreme authority to nature are much sounder than others who place fortune in the highest rank. For if we admit for a moment this latter opinion that fortune directs human affairs by a kind of blind impulse, whence comes this fortune? If you ask them for a definition, what answer will they make? They will surely be compelled to confess this, the word "fortune" explains nothing. But neither God nor nature will have any place in this vain and changeable government of the world, where all things throw themselves into distinct forms without the least order or connection. And if this be granted, truly the doctrine of Ephcurus will be received, because if God resigns the supreme government of the world, so that all things are rashly mingled together, he is no longer God. But in this variety he rather displays his hand in claiming for himself the empire over the world. In so many changes, then, which meet us on every side, and by which the whole face of things is renewed, we must remember that the Providence of God shines forth; and things do not flow on in an even course, because then the peculiar property of God might with some shew of reason be ascribed to nature. God, I say, so changes empires, and times, and seasons, that we should learn to look up to him. If the sun always rose and set at the same period, or at least certain symmetrical changes took place yearly, without any casual change; if the days of winter were not short, and those of summer not long, we might then discover the same order of nature, and in this way God would be rejected from his own dominion. But when the days of winter not only differ in length from those of summer, but even spring does not always retain the same temperature, but is sometimes stormy and snowy, and at others warm and genial; and since summers are so various, no year being just like the former one; since the air is changed every hour, and the heavens put on new appearances — when we discern all these things, God rouses us up, that we may not grow torpid in our own grossness, and erect nature into a deity, and de-wive him of his lawful honor, and transfer to our own fancy what he claims for himself alone. If then, in these ordinary events, we are compelled to acknowledge God's Providence, if any change of greater moment arises, as when God transfers empires from one hand to another, and all but transforms the whole world, ought we not then to be the more affected, unless we are utterly stupid? Daniel, therefore, very reasonably corrects the perverse opinion which commonly seizes upon the senses of all, that the world either rolls on by chance, or that nature is the supreme deity, when he asserts — God changes times and seasons.

It is evident from the context, that he is here properly speaking of empires, since he appoints and removes kings We feel great difficulty in believing kings placed upon their thrones by a divine power, and afterwards deposed again, since we naturally fancy that they acquire their power by their own talents, or by hereditary right, or by fortuitous accident Meanwhile all thought of God is excluded, when the industrly, or valor, or success, or any other quality of man is extolled! Hence it is said in the Psalms, neither from the east nor the west, but God alone is the judge. (Psalm 75:6, 7.) The Prophet there derides the discourses of those who call themselves Wise, and who gather up reasons from all sides to shew how power is assigned to man, by either his own counsel and valor, or by good fortune or other human and inferior instruments. Look round, says he, wherever you please, from the rising to the setting of the sun, and you will find no reason why one man becomes lord of his fellow-creatures rather than another. God alone is the judge; that is, the government must remain entirely with the one God. So also in this passage, the Lord is said to appoint kings, and to raise them from the rest of mankind as he pleases. As this argument is a most important one, it might be treated more copiously; but since the same opportunity will occur in other passages, I comment but shortly on the contents of this verse; for we shall often have to treat of the state of kingdoms and of their ruin and changes. I am therefore unwilling to add anything more at present, as it is sufficient to explain Daniel's intention thus briefly.

He afterwards adds, — he gives wisdom to the wise, and knowledge to those who are endued with it In this second clause, the Prophet confirms what we have already said, that God's wisdom is not shrouded in darkness, but is manifested to us, as he daily gives us sure and remarkable proofs of this. Meanwhile he here corrects the ingratitude of men who assume to themselves the praise of their own excellencies which spring from God, and thus become almost sacrilegious. Daniel, therefore, asserts that men have no wisdom but what springs from God. Men are, indeed, clever and intelligent, but the question arises, whether it springs from themselves? He also shews us how mankind are to be blamed in claiming anything as their own, since they have really nothing belonging to them, however they may be wrapt, in admiration of themselves. Who then will boast of becoming wise by his own innate strength? Has he originated the intellect with which he is endowed? Because God is the sole author of wisdom and knowledge, the gifts by which he has adorned men ought not to obscure his glory, but rather to illustrate it. He afterwards adds —

22. He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.

22. Ipse patefecit profunda et abscondita cognoseit quod in tenebris,¹⁷ et lux cum eo habitat.¹⁸

He pursues the same sentiment, and confirms it, — that all mortals receive from God's Spirit whatever intelligence and light they enjoy; but he proceeds a step further in this verse than in the last. He had said generally, that, men receive wisdom and understanding by God's good will; but here he speaks specially; for when a man's understanding is rare and unusual, there God's gift shines forth more clearly; as if he had said — God not only distributes to every one according to the measure of his own liberality, whatever acuteness and ingenuity they possess, but he adorns some with such intelligence that they appear as his interpreters. He speaks, therefore, here, specially of the gift of prophecy; as if he had said, God's goodness is conspicuous, not only in the ordinary prudence of mankind, for no one is so made as to be unable to discover between justice and injustice, and to form some plan for regulating his life; but in Prophets there is something extraordinary, which renders God's wisdom more surprising. Whence, then, do Prophets obtain the power of prophesying concerning hidden events, and penetrating above the heavens, and surpassing all bounds? Is this common to all men? Surely this far exceeds the ordinary ability of man, while the Prophet here teaches that; God's beneficence and power deserve more praise, because he reveals hidden and secret things; and in this sense he adds — light dwells with God; as if he had said, — God differs very much from us, since we are involved in many clouds and mists; but to God all things are clear; he has no occasion to hesitate, or inquire, and has no need to be hindered through ignorance. Now, we fully understand the Prophet's meaning.

Let us learn from this passage to attribute to God that praise which the greater part of the world claims to itself with sacrilegious audacity, though God shews it to belong to himself. Whatever understanding or judgment we may possess, we should remember that it was first received from God. Hence, also, if we have but a small portion of common sense, we are still equally indebted to God, for we should be like stocks or stones unless by his secret instinct he endued us with understanding. But if any one excels others, and obtains the admiration of all men, he ought still modestly to submit himself to God, and acknowledge himself the more bound to him, because he has received more than others. For who knows himself fully but God? The more, therefore, he excels in understanding, the more he will lay aside all claims of his own, and extol the beneficence of God. Thirdly, let, us learn that the understanding of spiritual things is a rare and singular gift of the Holy Spirit, in which God's power shines forth conspicuously. Let us guard against that diabolical pride by which we see almost; the whole world to be swollen and intoxicated. And in this respect we should chiefly glorify God, as he has not, only adorned us with ordinary foresight, enabling us to discern between good and evil, but raised us above the ordinary level of human nature, and so enlightened us that we can understand things far exceeding our capacities. When Daniel pronounces light to be with God, we must supply a tacit antithesis; since he indicates, as I have already said, that men are surrounded by thick darkness, and grope about in obscurity. The habitation of men is here obliquely contrasted with the sanctuary of God; as if the Prophet had said, there is no pure and perfect light but in God alone. Hence, when we remain in our natural state, we must necessarily wander in darkness, or at least be obscured by many clouds. These words naturally lead us not to rest satisfied in our own position, but to seek from God that light in which he only dwells. Meanwhile, we should remember how God dwells in light unapproachable, (1 Timothy 6:16,) unless he deigns to stretch forth his hand to us. Hence, if we desire to become partakers of this divine light, let us be, on our guard against audacity, and mindful of our ignorance; let; us seek God's illumination. Thus his light will not be inaccessible to us, when, by his Spirit, he shall conduct us beyond the skies. He afterwards adds —

23. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter.

23. Tibi confiteor, Deus patrum meorum et laudo ego,¹⁹ qui dedisti mihi sapientiam et robur, et nunc notificasti mihi quae postulavimus abs te; qui negotium²⁰ regis patefecisti nobis.

Daniel turns his discourse to God. I confess to thee, says he, O God of my fathers, and praise thee Here he more openly distinguishes the God of the Israelites from all the fictions of the nations. Nor does he use this epithet in vain, when he praises the God of his fathers; for he wishes to reduce to nothing all the fabrications of the Gentiles concerning a multitude of deities. Daniel rejects this as a vain and foolish thing, and shews how the God of Israel alone is worthy of praise. But he does not found the glory of God on the authority of their fathers, as the Papists, when they wish to ascribe the supreme power to either George, or Catharine, or any others, count up the number of ages during which the error has prevailed. Thus they wish whatever the consent of mankind has approved to be received as oracular. But if religion depended on the common consent of mankind, where would be its stability? We know nothing vainer than the minds of men. If man is weighed, says the Prophet, with vanity in a balance, vanity itself will preponderate. (Psalm 62:9.) Nothing, therefore, is more foolish than this principle of this king, — what has prevailed by the consent of many ages must be religiously true. But here Daniel partially commends the God of their fathers, as their fathers were the sorts of God. For that sacred adoption prevailed among the Jews, by which God chose Abraham and his whole family for himself. Daniel, therefore, here does not extol the persons of men, as if they either could or ought to add anything they pleased to God; but this is the reason why he says, the God of Israel is the God of their fathers, since he was of that race which the Almighty had adopted. On the whole, he so opposes the God of Israel to all the idols of the Gentiles, that the mark of separation is in the covenant itself, and in the celestial doctrine by which he revealed himself to the sacred fathers. For while the Gentiles have no certain vision, and follow only their own dreams, Daniel here deservedly sets forth the God of their fathers.

He afterwards adds, because thou hast given me wisdom and strength As far as relates to wisdom, the reason is. clear enough why Daniel thanks God, since he had obtained, as he soon afterwards says, the revelation of the dream. He had also formerly been endued with the prophetic spirit and with visions. as he related in the first chapter, (Daniel 1:17.) We may here, inquire what he means by strength? He was not remarkable for his honor among men, nor was he ever a commander in military affairs, and he had no superior gift of magnificent power to cause him to return thanks to God. But Daniel regards this as the principal point, that the God. of Israel was then acknowledged as the true and only God; because, whatever wisdom and virtue exists in the world, it flows from him as its only source. For this reason he speaks of himself as well as of all others, as if he had said — If I have any strength or understanding, I ascribe it all to thee; it is thine entirely. And, truly, though Daniel was neither a king nor a prefect, yet that unconquered greatness of mind which we have seen was not to be esteemed as without value. Hence he very properly acknowledges something of this kind to have been conferred upon him by heaven. Lastly, his intention is to debase himself and to attribute to God his own; but he speaks concisely, as we have said, since under the phrases "power" and "wisdom" he had previously embraced the proof of his divinity. He afterwards adds, Thou hast revealed to me what we demanded of thee; thou hast made known to us the king's inquiry There seems here a slight discrepancy, as he praises God for granting him a revelation of the dream, and then unites others to himself. Yet the revelation was not common to them, but peculiar to himself. The solution is easy; for he first expresses that this was given to himself specially, that he might know the king's dream and understand its interpretation. When he has confessed this, he extends the benefit to his companions, and deservedly so; because though they did not yet understand what God had conferred upon Daniel, yet he had obtained this in their favor,-they were all snatched from death, and all their prayers attended to. And this availed very much for the confirmation of their faith as it assured them they had not prayed in vain. For we said that there was no ambition in their prayers, as if any one desired any peculiar gift by which he might acquire honor and estimation for himself in the world. Nothing of the kind. It was enough for them to shew forth God's name among unbelievers; because by his kindness, they had been delivered from death. Hence Daniel very properly says, the king's dream was made known to him with its interpretation; and this he will afterwards transfer to his companions.

Grant, Almighty God, since we have so many testimonies to thy glory daily before our eyes, though we seem so blind as to shut out all the light by our ingratitude; grant, I pray, that we may at length learn to open our eyes; yea, do thou open them by thy Spirit. May we reflect on the number, magnitude, and importance of thy benefits towards us; and while thou dost set before us the proof of thy eternal divinity, grant that we may become proficient in this school of piety. May we learn to ascribe to thee the praise of all. virtues, till nothing remains but to extol thee alone. And the more thou deignest to declare thyself liberal towards us, may we the more ardently desire to worship thee. May we devote ourselves to thee without reserving the slightest self praise, but caring for this only, that thy glory may remain and shine forth throughout all the world, through Christ our Lord. — Amen.