John Calvin on Daniel 4:20-22

Here we see what I have touched upon, namely, how Daniel acted respectfully to the king, and thus was mindful of his prophetic duty, while he punctually discharged the commands of God. We must notice this distinction, for nothing is more difficult for ministers of the Word than to maintain this middle course. Some are always fulminating through a pretense of zeal, and forget themselves to be but men: they shew no sign of benevolence, but indulge in mere bitterness. Hence they have no authority, and all their admonitions are hateful. Next, they explain God’s Word with pride and boasting, when they frighten sinners without either humanity, or pain, or sympathy. Others, again, who are wicked and perfidious flatterers, gloss over the grossest iniquities; they object to both Prophets and Apostles, esteeming the fervor of their zeal to have driven away all human affections! Thus they delude miserable men, and destroy them by their flattery. But our Prophet, as all the rest, here shews how God’s servants ought to take a middle course. Thus Jeremiah, when prophesying adversity, feels sorrow and bitterness of spirit, and yet does not turn aside from unsparing reproof of the severest threats, as both sprang from God. (Jeremiah 9:1.) The rest of the prophets also act in the same manner. Here Daniel, on the one hand, pities the king, and on the other, through knowing himself to be the herald of God’s anger, he is not frightened by any danger while setting before the king the punishment which he had despised. Hence we gather why he was not astonished. He felt no fear of the tyrant, although many do not dare to discharge their duty when an odious message is entrusted to them, which stimulates the impious and the unbelievers to madness. Daniel, however, was not astonished with any fear of this kind; he only wished God to act mercifully towards his king. For he says here, Thou art king thyself. He does not speak with any doubt or hesitation, neither does he use obscurity nor a number of excuses, but plainly announces king Nebuchadnezzar to be intended by the tree which he saw. Hence the tree which thou sawest is large and strong, under the shade of which the beasts of the field were dwelling, and in the boughs of which the birds of the air were making their nests: thou, says he, art the king. Why so? Thou hast become great and strong; thy magnitude has extended to the heavens, and thy power to the ends of the earth Now, what follows?

Daniel 4:23-24

23. And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him;

23. Et quod vidit rex, vigilem, et sanctum descendere e coelis, qui dixit: Verbally, “and he said,” for the copula ought to be resolved into the relative pronoun. — Calvin. Suceidite arborem, et dispergite eam: tantummodo imum radicum ejus in terra relinquite: et sit in vinculo ferri et aeris in herba agri, et rore coelorum proluatur, et eum bestiis agri portio ejus, donec septem tempora transcant super cam.

24. This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king:

24. Haec interpretatio, rex, et decretum excelsi est, quod spectat ad dominum meum regem.