Daniel 1

The same verb as 1:2 and 1:9 returns: God gave. Arminian readers stress that the gift came through three years of study in Chaldean literature—grace working with diligence, not bypassing it. Daniel’s added gift of visions does not diminish what the other three were given.

Calvin: not a reward merely for pulse, as if frugality purchased the Spirit. God had a different intention: to extol Daniel for the prophetic office, and to fit his companions for later government. Literature here is liberal science, not the magical arts God abominates. “Understood dreams and visions” means he was endued with the prophetic spirit. God raised him by degrees to the fitting time.

“Gave” means effectual rule, not a bare permission after they studied well. The learning is God’s actual hand, including the means—the three years, the literature, the singular gift. Nothing happens but what He has knowingly and willingly decreed. Common ground with Wesley: God gave; the four excel.

At the end of the days the chief brings them in. Wesley: the king will try their proficiency in presence chamber and council. A set time, a human usher, a historical court.

Three years finish because a king commanded and a prefect obeyed. God’s giving in v. 17 does not cancel the calendar. Second causes stand: the chief actually brings them.

Calvin: Daniel relates how he and his companions were brought forward at a fixed time. Three years had been appointed for instruction. The prefect produces them. God through a long interval had adorned them with favor, rendering them conspicuous in the palace.

The appointment is inside providence. They are brought in when the king said. The comparison of v. 19 is coming as a public prove, not as theater that never happened.

The king talked with them; none like the four; they stood before him. Wesley: presence chamber and council chamber, to try their proficiency; this shews the king’s ability and judgment—how else could he discern their fitness?

Nebuchadnezzar inquires and finds. A pagan king’s discernment is creaturely, under the Most High, not a cue for a culture-war on palaces. Honor on Judah’s youths is gift; the king’s questions are still questions.

Calvin: approved by the king and preferred to all the rest. The king and the courtiers ought to entertain such an opinion as should express sincere reverence. God wished to illustrate His own glory, since the king was compelled to wonder how they could surpass all the Chaldeans. What did Nebuchadnezzar propose but to extinguish remembrance of God? God frustrated the tyrant’s plan and made His name more illustrious.

The preference is God’s hand, including a king’s interview. Shared with Wesley: none like them; they stand. The pride of the Chaldeans is already being answered.

In every matter of wisdom the king inquired, they were ten times better than all the magicians and enchanters of the realm. Wesley: farther confirmation of the king’s care whom he chose for offices of trust. Thus did God pour contempt upon the pride of the Chaldeans, and put honour on the low estate of his people.

“Ten times”—a king’s measure, not a modern score. Wisdom here is fitness to serve, not a war on “elites.” God honors the low estate; the magicians remain a court fact, not a foil for politics. The youths’ excellence is true under the giving of v. 17.

Calvin: foreigners and captives superior, though the monarch had spared no expense on his own people. Whence this superiority? The Chaldeans boasted of wisdom from birth and esteemed other nations barbarians. God whom they worship distributes talent and perception; no one is naturally gifted unless he receives this grace from heaven. God must be glorified because these four very far surpassed the Chaldeans. He usually causes His enemies to gaze with wonder on His power even when they most shun the light.

Gift distributed from heaven, not luck in the school. Neither side disputes this: better than the realm’s magicians. Liberal skill is not approval of enchantment.

Daniel continued to the first year of Cyrus. Wesley: in the court of Babylon until Cyrus, then the Persian court; honour and high employment all that time; visions still in Cyrus’s third year (ch. 10:1).

Daniel’s life spans empires. The Most High who gave Jehoiakim into a hand (1:2) and gave favor and learning now keeps a servant through Babylon into Persia. Continuance is gift meeting a man who keeps fearing God—not a prosperity arc, and not fatalism that makes the years a blur.

Calvin: he continued to the first year of Cyrus in the discharge of the prophetic office. He flourished among the Chaldeans and Assyrians and was acknowledged as a celebrated Prophet; he interpreted Belshazzar’s vision the night that king was slain. He always obtained the confidence and authority of a Prophet with the kings of Babylon.

Office kept by the God who gave it. Common ground with Wesley: until Cyrus, and not forgotten after. Chapter 1 closes where 1:2 opened—the Most High rules kingdoms. How that rule meets human agency remains the fork already named.