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Daniel 2:17-18

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, 128128     Departed — Calvin. et Hananise, et Misaeli, et Azariae sociis suis sermonem 129129     Or, the matter. — Calvin 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 petendurm 130130     Verbally, to implore mercy. Calvin a facie Dei coelorum super arcano hoc, ut ne interficerentur Danielet socii ejuscum residuo sapientum Babylonis. 131131     That is, with the rest of the wise men of Babylon. — Calvin

 

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 —


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