3. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.
3. Tunc Daniel ipse fuit superior, 1 supra satrapas et praesides provinciarum: propterea quod spiritus amplior, vel, proestantior, in ipso erat: et rex cogitabat eum erigere super totum regnum.
4. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him.
4. Tunc satrapæ, et praesides provinciarum quaesierunt occasionem invenire contra Danielem a parte regni, 2 et omnem occasionem, 3 et nullum crimen potuerunt invenire: quia verax 4 ipse: et nulla culpa, et nullum crimen, 5 inveniebatur in ipso.
5. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.
5. Tunc viri illi dixerunt, non inveniemus in hoc Daniele ullam occasionem, nisi inveniamus in ipso ob legem Dei sui.
The Prophet now relates, as I have said, the origin of a temptation which might naturally cast down the spirits of the elect people as well as his own. For although Daniel alone was cast into the lion's-den, as we shall afterwards see, yet, unless he had been liberated, the condition of the people would have been more grievous and severe. For we know the wicked petulantly insult the wretched and the innocent, when they see them suffering any adversity. If Daniel had been torn by the lions, all men would have risen up in a body against the Jews. God, therefore, here exercised the faith and patience of his servant, and also proved all the Jews by the same test, since they saw themselves liable to the most extreme sufferings in the person of a single individual, unless God had speedily afforded the assistance which he rendered. Daniel, first of all, says,
With respect to the envy felt by the nobles, we see this vice rampant in all ages, since the aspirants to any greatness can never bear the presence of virtue. For, being guilty of evil themselves, they are necessarily bitter against the virtue of others. Nor ought it to seem surprising that the Persians who sustained the greatest labors, and passed through numerous changes of fortune, should be unable to bear with an obscure and unknown person, not only associated with them, but appointed as their superior. Their envy, then, seems to have had some pretext, either real or imaginary. But it will always be deserving of condemnation, when we find men selfishly pursuing their own advantage without any regard for the public good. Whoever aspires to power and self-advancement, without regarding the welfare of others, must necessarily be avaricious and rapacious, cruel and perfidious, as well as forgetful of his duties. Since, then, the nobles of the realm envied Daniel, they betrayed their malice, for they had no regard for the public good, but desired to seize upon all things for their own interests. In this example we observe the natural consequence of envy. And we should diligently notice this, since nothing is more tempting than gliding down from one vice to a worse. The envious man loses all sense of justice while attempting every scheme for injuring his adversary. These nobles report Daniel to have been preferred to themselves unworthily. If they had been content with this abuse, it would have been, as I said, a vice and a sign of a perverse nature. But they go far beyond this, for they seek for an occasion of crime in Daniel. We see, then, how envy excites them to the commission of crime. Thus all the envious are perpetually on the watch, while they become spies of the fortunes of those whom they envy, to oppress them by every possible means. This is one point; but when they find no crime, they trample upon justice, without modesty and without humanity, and with cruelty and perfidy lay themselves out to crush an adversary. Daniel relates this of his rivals. He says,
Besides this, Daniel admonishes us by his own example to study to strive after integrity, and thus to deprive the malevolent and the wicked of all occasion against us, which they seek. We shall find no better defense against the envious and the slanderous than to conduct ourselves righteously and innocently. Whatever snares they may lay for us, they will never succeed, for our innocence will repel their malice like a shield. Meanwhile we see how Daniel escaped utter ruin, since they sought a pretext against him in something else, namely, his worship of God. Hence let us learn how we ought to esteem piety and an earnest desire for it of more value than life itself. Daniel was faithful and upright in his administration: he discharged his duty so as to close the mouth of his enemies and detractors. Thus, as I have said, integrity is the best of all protectors. Again, Daniel was in danger because he would not leave off the sincere worship of God and its outward profession. Hence we must bravely undergo all dangers whenever the worship of God is at stake. This temporary life ought not to be more precious to us than that most sacred of all things -- the preservation of God's honor unstained. We therefore see how we, by these means, are urged to the cultivation of integrity, since we cannot be more secure than when fortified by a good conscience, as Peter in his first epistle exhorts us to the same purpose, (1 Peter 3:16.) Now, whatever we may fear, and whatever events await us, even if we become subject to a hundred deaths, we ought never to decline from the pure worship of God, since Daniel did not hesitate to submit to death and enter the lion's den, because he openly professed the worship of Israel's God. As these nobles entered into this barbarous and cruel counsel for oppressing Daniel under the pretense of religion, here, again, we gather the blindness and rashness of mankind when ambition and envy seize upon their minds. For it is a matter of no moment with them to come into collision with the Almighty, 6 for they do not approach Daniel as a fellow-creature, but they leap into an insane and sacrilegious contest when they wish to extinguish the worship of God and give way to their own indulgence. Thus, as I have said, we are admonished by this example how ambition is to be guarded against and avoided, and also the envy which arises from it. The nature of this charge -- the worship of God -- afterwards follows: --
1 The word
2 That is, in his administration. -- Calvin.
3 That is, no occasion. -- Calvin.
4 Since he was faithful and thoroughly trusty. -- Calvin.
5 He repeats the noun for "crime" twice,
6 The French editions of 1562 and 1569, a Geneva, translate the idiomatic phrase, susque deque illis est, by ce leur est tout un; "it is all one to them." -- Ed.