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Commentary on the Prophet Daniel

Chapter 1.

And the king said to Aspenaz, the captain of his eunuchs, that he should bring 4 youths from among the children of Israel, of the royal and princely family, v. 3. This is allowed so that the power of God may be revealed through comparison; and as in many other cases, so it was with wisdom. Lest anyone attribute what happened to Persian wisdom, in order to refute it, others also study with them (Jewish youths). The foolish judge of deeds chiefly by comparison; therefore God often uses comparison, and when He speaks of Himself, He does not disdain to compare Himself with the pagan gods; and the prophets say, "There is none like Thee, O Lord, among the gods" (Psalm 85:8). Who have no bodily defect, handsome in appearance, and understanding of all science, and understanding of science, and clever and fit to serve in the king's palaces, and that He may teach them books and the language of the Chaldees, v. 4. And beauty serves as an obstacle to chastity and wisdom. Why does he demand those who would surpass all others in the slenderness of their limbs and the plausibility of their faces? Hear. If a king, and a barbarian king, demands such people, then does not God love the beauty of the soul much more? If those who had a defect in the body were unworthy to stand before this, who, as it is said, have no bodily defect, then much more unworthy are those who have a defect in their souls to stand before God. Justly the king also requires the strong, capable of domestic service, as the prophet says, or he also points to the strength of the soul; this is the meaning of the words: wise and fit to serve in the palaces of the king. And why does he require clever people? Those qualities, i.e. wisdom and prudence, serve for the benefit, and what is this for? As a barbarian and a man of life, the tsar demands this out of his great ambition; and a wise man should seek only spiritual qualities. Just as we seek beautiful clothes not for use, so he requires beautiful faces, as if they were toys. Why did God create beauty? Listen to another who says: "From the greatness of the beauty of creatures the Author of their existence is comparatively known" (Wis. 13:5). Thus it can be seen that in our body many things exist not only for benefit, but also for beauty; colors and paints exist for beauty, and not only for use; You can be black and lose nothing in terms of usefulness. And we have hair for beauty, as Paul says: "If a man grows his hair, it is a disgrace to him" (1 Corinthians 11:14). And the neck is straight and of proportional size, and everything else is given to us for decorum, so that if you take away something small from the whole, you spoil the beauty, but the benefit remains. For this reason, and especially for beauty, the Creator arranged this animal (body) among us, and not only this, but also all the others. However, to some He gave more beauty, to others less; and to many, after birth, he gives a pleasure that they did not have before. And in the very position of the members you can see beauty, for example, in the fact that the eyes are above, like a rainbow, and have a smooth roundness, a variety of colors, regularity, purity, whiteness. But it will be said: Was beauty a temptation? — Not by their own nature, but by the frivolity of those who are offended. Turn away thy eye from a beautiful woman, saith the Most Wise, and look not at the beauty of others (Sirach 9:8). He did not simply say, "Do not look at it," but added, "At the beauty of others; therefore he approves of the enjoyment of his own. Why did beauty not harm Joseph, did not make him pampered, did not fill him with pride and vanity? Be comforted by the wife of thy youth, the lovely doe, and the beautiful chamois: let her breasts make thee drunk at all times, saith the Most Wise, delight in her love continually" (Proverbs 5:19). And beauty is the union of marriage, because people are very attracted to the body. Since we have been given a difficult and difficult life, we have been given some consolation, From this love is kindled, which embraces everything. The Lord provided and used many means to ensure that the union of marriage remained indissoluble. But, you will say, beauty was a temptation in the beginning: then the sons of God saw the daughters of men, it is said in the Scriptures that they were beautiful, and they took them to be their wives, whomsoever they had chosen (Gen. 6:2). It was not the temptation, but the depravity of those people. God created daughters beautiful, not so that they would be shameless, but so that each would love his wife. Intelligent, it is said further, and understanding for all science, i.e. zealous, capable of all wisdom. And to teach them books and the language of the Chaldeans. Moses, being a private man, was brought up as a king; and they, descended from the royal family, were brought up along with the slaves of the ruler. It is well arranged that they should learn the sciences and the language of the Chaldeans, so that when Daniel converses with the king on great subjects, no one will mediate and distort his words. And what is the rest for? So that you may know the wisdom of Daniel and see from the very beginning how he is higher than the womb. Another would say: I am a prisoner, I do not have the necessary food from anywhere, God will certainly forgive me. He did not act in this way, because not for any reward and not only out of fear, but also out of love, he served God, with great zeal and not a little time. For three years they learned wisdom and fasted for three years. Do you see Daniel's prudence? When it was necessary to beware, he was very firm and prudent, and he did not obey, but asked, pleaded; and when there was no harm, he did not refuse to study the language and wisdom of the foreigners, because it is reprehensible not to learn, but to follow their teaching. In this way he could know his own wisdom better, learn — again by comparison, — that there is no other wisdom like the Hebrew, and become stronger. And if it had been criminal, then here too he would have resisted and resisted. Do you see that his virtues came from the same place where (vices) come from among gluttons, who prefer garlic to manna? That is why Daniel appeared wise. Among them were Daniel, Hananiah, Mishael, and Azariah, of the sons of Judah. And the chief of the eunuchs renamed them Daniel, Belshazzar, and Ananiah Shadrach, Mishael Meshach, and Azariah Abednego (v. 6, 7). Daniel, it is said, gave the name Belshazzar. And their god was also called, or, better, that was the name of the king's son. Therefore, did he not act boldly in calling the prisoner by such a name? Of course, he would have acted boldly, if the same name did not have a completely different meaning here, as it was with Joseph, to whom his father bowed. And what is great in the fact that he was called by such a name? Do we not see that even now many of the private people are called by the names of kings? But, you will say, not in the royal house. And why is the change of names made? See how all these circumstances work out. The king does not dream until three years have passed. Do you see what God is arranging here? For what? In order that Daniel might have more boldness before the king. But it may be said that he would have been more famous if the king had dreamed before he was three years old. But then the decree against the young men would not have been issued, and besides, Daniel would not have been believed. Wherefore the eunuch receives proof of God's favor towards them in small and insignificant things, so that when they ask him for more important things, he may not refuse out of distrust, and so that they may learn the language better and become more courageous. Do you not see how the same thing happened to David, how the king, judging by his age, did not believe him when he promised to defeat a foreigner? Finally, notice that Daniel studied the basics of their lives. Moses and Daniel carefully studied the foreigners. In order that it may not seem that they preferred their own to that of others through ignorance, for this purpose God permits them to partake of the wisdom of those, so that when you see, or better yet, hear the words of Moses, "Only this great nation is a wise and prudent people" (Deuteronomy 4:6), you do not think that such a response proceeded from love or partiality, but attribute it to sound judgment, since it cannot be said, that out of hatred for the teachers he distanced himself from their teaching. Both of them enjoyed great honor, and yet preferred their own. So Paul spoke with wonder about Moses: "And he would rather suffer with the people of God than have a temporary sinful pleasure, and he considered the reproach of Christ to be greater riches for himself than the treasures of Egypt" (Hebrews 11:25,26). Daniel made it in his heart not to defile himself with the viands of the king's table and with the wine that the king drinks, and therefore he asked the chief of the eunuchs that he should not be defiled by him. God granted Daniel the mercy and favor of the chief of the eunuchs (vv. 8, 9). See how he begins with good deeds. Thus, from that time on, he showed that he was great and wonderful; That is why it is called by a glorious name. In what was possible, in that he observed the law. Who else, tell me, would consider a royal meal an abomination? See how he showed wisdom from the beginning. He asked the chief of the eunuchs, it is said, not to defile himself. You see how unambitious he was. He did not say, "I would rather give my soul; But he asked not to extradite him, if possible. Why, he says, should I seek honor? But Joseph and Moses did not do so. What then? Will we condemn them? Of course not, because they did not know what happened afterwards: there was no law forbidding certain foods. See how he both rebukes and inquisitive, showing wisdom even in small things. The Apostles also said: "This ought to be done, and not to forsake it" (Luke 11:42). He did this not because the food was sacrificed to idols, but because it was forbidden by law. Did he beg the eunuch? See how the Scriptures immediately resolved your perplexity. God granted Daniel mercy, it says, and the favor of the chief of the eunuchs. It was the same with Joseph; and there Joseph enjoyed mercy, and Joseph found favor in his eyes (Gen. 39:1-4). Meanwhile, both of them were slaves in the houses of foreigners. Daniel's words could justly arouse the king's anger. What do you say? Do you call the sovereign's meal abominable? And are you purer for us? Do you not know that you study the language and the Chaldean sciences in order to enter our midst? Why did the eunuch show him respect? Daniel was a contemptible slave, a prisoner. Even though he was important and worthy of respect, it was dangerous to show him respect. Wherefore the Scriptures, when they say benevolence, convey both the words of the eunuch and his fears. How did it all work out? This would have been impossible, and would not have been permitted, if the supreme grace had not arranged everything. Then Daniel said to Amelsar, whom the captain of the eunuchs had assigned to Daniel, Hananiah, Mishael, and Azariah, "Make an experiment on your servants for ten days; let them give us vegetables to eat and water to drink; and then let our faces appear before thee, and the faces of those youths who eat the king's food, and then deal with thy servants as thou shalt see. He obeyed them in this and tested them for ten days. And at the end of ten days their countenances were more beautiful, and their bodies were fuller than all the youths who ate the king's viands, v. 11-15. Great boldness, great determination, great prudence, great faith! Thou shalt make an experiment on thy servants for ten days. And so that you do not think that the blooming appearance of the face depended on the quality of the seeds, pay attention to water, which is not nutritious. And not only did they turn out to be healthy, but even healthier than those who enjoyed the royal table; and everyone knows that meat and wine are usually the most nutritious. Notice how immediately a good consequence was obtained from the determination of the youths and the grace of God. Their determination was expressed in what they did not want, and their grace in what they could (abstain). And then, he says, let them appear before you. We leave it to you to judge. This mercy is easy and easy to fulfill: make sure of yourself; although I know it well myself, I do not announce it before the time, for your own benefit. See how he taught the courtiers by this and showed that he loves God. And he did not simply say, "Do with us," but, "Make an experiment on your servants." They did not refuse to give honor to people where it did not harm piety in the least. And Paul did the same. Beginning his defense speech, he first of all said in praise of the judge: "For many years you have justly judged this people (Acts 24:10); he uses public affairs here. Nathan also prophesied honor to David, Jacob to Pharaoh, and Abraham to his cohabitants. And Daniel said, "King! live forever!  (Dan. 6:21). You see a word full of flattery; but I would call it not flattery, but prudence and wisdom. So Paul says: "Treat those who are outside, prudently, using the time" (Col. 4:5). Thus Christ taught: render to Caesar the things that are Caesar's, and to God the things that are God's (Luke 20:25). What then? Weren't the seeds unclean? Not at all, as well as water. They continued to do so for three years. At the end of the days when the king ordered them to be presented, the chief of the eunuchs presented them to Nebuchadnezzar. And the king spoke to them, and of all the youths there was not found like Daniel, Hananiah, Mishael, and Azariah, and they began to serve before the king. And in every matter of wise understanding, whatever the king asked them, he found them ten times higher than all the mystics and wise men that were in all his kingdom (v. 18-20). At the end of those days, he says, they prospered in beauty and health. See how supernatural it all is; see how the Creator reveals His activity. Just as the sculptor is not only the one who can melt the brass and give it shape, but no less the one who can repair the statue that has already been made, the same can be seen in relation to God and these youths. The preservation of bodies healthy after such nourishment is no less proof of creative power than the creation of man from the earth. Where do they get a healthy look? Where does the shiny color come from? Where does the power come from? You know that drinking water and eating seeds weakens one's strength. They did not even want to eat bread; and not a small difference between cooked and uncooked wheat; Strength is strengthened not only by poisoning, but also by cooking what is served, and it is not characteristic of seeds to be cooked. Note that this request did not arise from the ambition of the petitioners, but was based on urgent need. Not merely did they put themselves to the test without any reason, but out of necessity. So far from ambition was the soul of the youths. But who, having such faith and being among foreigners, would not want to show the rulers the favor that God has towards him? And they didn't want that. See also how their denunciation of the elders was caused only by necessity. [1] This interpretation is in many places incomplete, unclear and confused, so that the publisher "not without some doubt" placed it among the authentic works of St. John Chrysostom. Perhaps these shortcomings are due to the defect of the single copy from which it was published by Migne, or perhaps we have here only the draft notes of the Holy Father, which have remained without further processing.

Chapter 2.

In the second year of Nebuchadnezzar's reign Nebuchadnezzar dreamed dreams, and his spirit was troubled, and the dream departed from him, v. 1. But this year is the twelfth. If three years have passed since the capture of the city, and it was taken in the ninth year, then this year is the twelfth. Some say that the same sign is used by the Jews to designate both numbers. Either this is a scribe's mistake, or here it is of course the second year after the youths were presented in this way. But that's not what I'm talking about. The circumstance here is more complicated. What is it? That the king did not know what his dream was. And this was wisely arranged, because if it had not been so, the wisdom of Daniel would not have been revealed. Let us imagine that he had been called and said the future, and others would have said; but since there has not yet been fulfillment, which of them speaks the truth and who lies? This would have to be investigated in other ways. Let us suppose that the dream itself were announced; let Daniel say what he said; Let them also say the opposite: how would it be known whether he was lying or telling the truth? Therefore, he presents a proof here. It was not so with Joseph, but the king tells a dream, because the time of fulfillment was near. It is surprising that in Egypt the wise men of Egypt, being safe, did not want to invent anything, but said that they did not know. If they cannot explain dreams, what else can they be believed in? It should not have happened otherwise here; and in Joseph's prophecy the fulfillment was clear, especially in the case of the courtier. Note that the Chaldean wise men do not invite Daniel, but resolve to die rather than to see him glorified. However, was the dream only revealed so that Daniel would become famous? I won't say that. Even if only for this, and then there would be a great and amazing work of the manifestation of God's power; But not only for this. For what? In order that the king also might understand that his family would not always rule, for if even after this was said to him he did not abandon his pride, how much more if it had not been said, and that he might acknowledge God to be Lord of all. Since they attached great importance to dreams, all this happened. That is why God reveals to them the future; and also because they revered the gods especially for foreknowledge of the future. All their magic was directed towards this. When this command came out to kill the wise men, they sought Daniel and his companions to kill them. Then Daniel turned with counsel and wisdom to Arioch, the captain of the king's bodyguard, who went out to kill the wise men of Babylon; And he asked Arioch, who was strong under the king, Why such a terrible command from the king? Do you see boldness? Do you see courage? He says this to him who had the power to kill! Moreover, he grieves for others. This commandment, he says, has no foundation, no pretext, no plausibility — we call such people shameless. And Daniel went in, and begged the king to give him time, and he would give the king the interpretation of the dream, v. 16. It is amazing how the king allowed this. Notice how everyone trusts Daniel in everything. On what basis did the king think that he was telling the truth? Why did he not say, "All have been rebuked, and have confessed that this is above human nature"; And you, a foreigner, why do you think to surpass all? But when God arranges and arranges events, do not doubt in the least. And on the other hand, it would have been safer to come to the tsar afterwards. Why did God not immediately reveal it to him? First, in order that the event might be made known, and that the wise men might be placed in great difficulty. And he, although he was a prophet, did not know this before. Moreover, through the righteous, God justifies himself before you, showing that if He did not give anything to them who were in danger without fervent prayer, how much more will He not give it to you. That is why Paul everywhere demands prayers: in prayer be constant, he writes (Romans 12:12). A pure life is not enough if there is no prayer. Look also at Daniel's great faith. This is the second podvig, and again Daniel is the leader and asks for the time necessary for increased expectation and prayer. He did not ask the king to listen to him immediately. The king did him this favor, together with his friends. And then the secret was revealed to Daniel in a night vision, and Daniel blessed the God of heaven. And Daniel said, Blessed be the name of the Lord from everlasting to everlasting. for he has wisdom and power; He changes the seasons and the years, destroys kings and ordains kings; He gives wisdom to the wise, and understanding to the prudent; he reveals the deep and hidden, he knows what is in the darkness, and the light dwells with Him. I praise and magnify Thee, O God of my fathers, that Thou hast given me wisdom and strength, and hast revealed to me that which we have prayed to Thee; for thou hast revealed to us the king's work (vv. 19-23). It was not yet clearly revealed to him, but in a vision the prophet is preparing. Look at his boldness. Why, he says, is such a formidable command? It seems to me that even before the discovery of the dream, he stopped the archmagir from killing him, both by condemning this command and by promising to find a remedy for the misfortune. Why was it revealed to Daniel? And among the saints there is a degree of superiority; That is why it is preferred. How did he see? In vision, says the Scriptures, not by human wisdom. That which was unknown to all is well called a mystery. And He blessed the God of heaven, i.e. the Almighty, Who is strong even there, in the land of foreigners. There was no sacrifice, no temple, and no altar, but there was a good will, and all was done. See, when he received what he asked, he did not immediately hasten to the king's palace, but first gave the greatest thanks to the Giver, not as we do, who often forget the gratitude of joy at the success of our deeds. But he is not like that; he blessed God and said, "Blessed be the name of the Lord from everlasting to everlasting!" We, he says, are temporary and short-lived, but we send Him a blessing not only for this time, but for everything, not only for the one in which we live, but also for the past and for the future. We must always bless God, whether He is or not, because His providence extends to everything. See how in thanksgiving he shows to whom the knowledge of dreams also belongs: he has given me wisdom and power, that is, knowledge of all things and foreknowledge. Here he says the following: God knows all things; there is nothing that He does not know. Is it only, is it only foreknowledge that He has? Moreover, the prophet did not say, "He has," but, "He has wisdom and power," wishing to show us that this is the natural perfection of God, that it belongs to Him by nature. What then? Does he only foresee, not act? No, and it does. He changes the seasons and the years. He does not speak of changes of years, but of changes in affairs. He destroys kings and sets up kings, because He makes these changes. But does He only foresee and act? Is it not also characteristic of Him something else, something greater, namely, the power to communicate knowledge to others? He gives wisdom to the wise. Not to those who were wise before, but to those to whom He bestows wisdom. If any wise man has wisdom that is not from Him, he is not wise. Do not think that wisdom is the art of the Chaldeans. And, he says, understanding is prudent. Next, let us see whether Daniel received wisdom from science or from nature. And this he says: He reveals the deep and hidden. He did not say: finds, but: reveals to others what is deep and hidden for us, which is separated from us by a long time and hidden. He knows what is in darkness, and the light dwells with Him. Look what he says? In the same way David says: "As its darkness is, so is its light" (Psalm 138:12), he speaks of the depth of knowledge, either because even though it be dark, there is no darkness for Him, or because He Himself is light. How does He know what is in darkness? (He knows) as having light with him. The light always dwells with Him, he speaks in a human-like manner. As nothing is dark for him who has a lighted lamp, so is it for God; or still more (for Him there is nothing dark): as for him who has light in his eyes, who always carries it with him; He Himself is the light. I praise and magnify Thee, saith the God of my fathers, that Thou hast given me wisdom and strength. At the right time he now mentioned the fathers, wishing to implore Him through them, just as a loving person is reminded of beloved persons. And now He has revealed to me that for which we have prayed to Thee. He probably asked for something else, so that God revealed that to him as well. For Thou hast revealed to us the king's case, he says, after which Daniel went in to Arioch, whom the king had commanded to put to death the wise men of Babylon, and came and said to him, Thou shalt not kill the wise men of Babylon; Bring me before the king, and I will reveal the meaning of the dream, v. 24. And he came to him in haste, and said, Thou shalt not kill the wise men of Babylon. Who would take care of them? See how philanthropic and meek the prophet is. But they would not have listened to him if he had not added the following: Bring me to the king, and I will reveal the meaning of the dream. Then Arioch, it is said, immediately brought Daniel to the king, and said to him, I have found a man of the captive sons of Judah, who can reveal to the king the meaning of the dream, v. 25. I have found, he says, a man from the captive sons of Judah. He was not ashamed of his origin, because in difficult circumstances nothing of the kind is asked, and all pride, which is usual in happiness, is suppressed. Thus the sick man will never inquire as to the origin of the physician, and he who is in any other danger will not inquire whether he belongs to the upper or lower class who intends to deliver him from dangers, but desires only one thing, and that is deliverance. Who would not be ashamed, who would not be ashamed to see that all the wise men of the fatherland are killed, and the captives are exalted and exalted? He thought of nothing of the sort, but hurriedly led (to the king), and he asked, no longer with his former pride. What then does the king say, when he is convinced by experience that his demand was foolish? The king said to Daniel, who was called Belshazzar, "Can you tell me the dream I saw, and the meaning of it" (v. 26)? He speaks with greater meekness; He does not say, "If you cannot, you will suffer the fate of others." What about Daniel? Daniel answered the king and said, "The mystery of which the king asks cannot be revealed to the king by wise men, nor charmers, nor mystics, nor diviners. But there is a God in heaven who reveals mysteries; and he revealed to King Nebuchadnezzar what would happen in the last days (v. 27, 28). Look at the prudence of the prophet. He did not immediately say, "I can tell you; but what the king had to know first of all, he says. The mysteries, he says, about which the king asks, can be revealed to the king neither by wise men, nor by charmers, nor by mystics, nor by diviners. But there is a God in heaven who reveals mysteries. He defends those who have been unjustly killed, showing that he does not speak for himself. I said, he says, that this is not the work of the Magi, not at all in order to represent myself more glorious than they, but so that you may be convinced that I also do not speak under the suggestion of human nature. But there is a God in heaven: you do not limit Him to heaven, but speaks thus to the king as to a barbarian, drawing him away from the earth; God is not like your gods, who revolve around the earth. And He revealed to King Nebuchadnezzar what would happen in the last days. See how he speaks secretly; he places the whole essence of the vision in the preface and awakens the mind of the king, without expressing anything heavy and unpleasant. Thy dream, saith he, and the visions of thy head on thy couch were as follows: Thou, O king, hast thou thought on thy couch what shall happen after this? and the Revealer of mysteries hath shewed thee what shall be, v. 29. He says in agreement with popular opinion that dreams seem to hang over the head, either because the thinking faculty is concentrated in it, or because the head means the eyes; And his very words mean: Thou hast given occasion (to revelation). He did not simply say, "God has revealed to you; but he said this, Thou hast pondered what will happen after this. Since he took possession of the universe, he pondered whether he would extend his royal power to all, or die. The greatness of power usually leads us to forget that our nature is mortal. Because, probably, he plunged into the abyss of his own exploits, he was not firmly convinced that he would die. The same thing happened to another king. Therefore someone said to him, "Being a man, and not God," meaning the king of Tyre (Ezek. 28:2). And see how he rebukes the king without insult. He did not say to him, "You have been thinking about this," but, "What will happen after this?" You have thought about this, and you have pondered what will happen afterwards. On thy bed, when no one disturbed, but the soul was at peace; when we have especially many thoughts that abuse our peace and leisure. That is why many people have the custom of spending this time in prayer, since then the soul is inactive and great harm occurs if we are careless. And the Revealer of mysteries has shown you what is to come. Note that this is the second time he mentions God, and not as he had to; there he says: He who is in heaven, and here; The Revealer of Mysteries has shown you what is to come. But this mystery is revealed to me, not that I should be wiser than all the living, but that the king's understanding might be revealed, and that you might know the thoughts of your heart, v. 30. It is as if he were saying: the revelation does not come from me, and the fact that I alone of all has learned about it does not give me an advantage over others. God did not do this because He saw my wisdom. If, after such words, the king worshipped him as God, what if he had not said this? But in order that it might be revealed to the king, he says. It is not you who should thank me, but I thank you; I learned for you to know. See how he brings the king closer to God, and ascribes the impending miracle and love for him to God in advance. When the king found out that this was for his honor, he could obviously cleave to God. You, he says, God has honored you more than me. Do you see how unambitious this young man is, how he does not approach the subject of his discourse before deflecting the king from his high opinion of him? Therefore, how could he pursue glory who rejects it even when it is given to him? And he did not say, "Because I revere God, as I serve Him more than others, it is revealed to me; but that you may learn that which is very useful. And the first one should have come to the listeners even without his words. You, O king, had this vision: behold, a great image; This image was huge, it stood before you in extreme splendor, and its appearance was terrible. And the head of this image was of pure gold, and his breast, and his arms of silver, his belly and thighs of brass, and his legs of iron, and his feet partly of iron and partly of clay, v. 31-33. Look at the vision that Nebuchadnezzar was vouchsafed. Since the preaching (evangelical) was to be subsequently spread among the pagans, it is introduced in advance into pagan tradition, and in the pagan land there appears a similar vision, when the temple has already been destroyed and the statutes of the law have ceased. But it is expressed through the Jews, because, although the preaching was to spread among the Gentiles, it was through the Jewish men, the apostles. So it was with Cornelius. The Gentiles go in front, not behind. So here, Nebuchadnezzar was the first to see the vision, but Daniel was the first to know its meaning. You see that the Jews are both the first and the last: they were the first to receive benefits, but they did not understand what they received, so that there would be equality (with the Gentiles). So also then (believers) were vouchsafed the Spirit before baptism. And in the time of Abraham the promise of a multitude of nations was given first, and then circumcision; but salvation is through circumcision. The prophets told the Jews about this many times, and if it were not for your laziness, I would reveal where and when. And since the Jews did not listen, the preaching then passes to the Gentiles. The Jews, hearing such words, showed contempt; and the heathen, when he heard, bowed down. Notice that this prefigures what happened in Christ's time. The Canaanite woman worships Him; and not only do they not do it, but they cast Him out. So here, too, the Jews put Jeremiah in chains, and the Gentile bowed down to Daniel. Likewise, the Jews expel the apostles, and the pagans say: "The gods in the form of men have come down to us" (Acts 14:11). When a judgment is pronounced without partiality, it is irreproachable and pure. Do you see how vivid the images are here? In Babylon the news of Christ is heard, and the barbarian is the hearer, so that you may know that not only the Gentiles, but also the barbarians will hear about it, as Paul says: "I must preach the gospel both to the Greeks and to the barbarians" (Romans 1:14). And so that you do not despair, hope is given. And indeed, how unfavorable everything is! The king's pride, the barbarous nature, the insignificance of the speaker, for he was a prisoner, his age, for he was a youth, a different faith. The king did not say: "You should have foreseen your deeds, the captivity of the city; Then you did not know, and now you are predicting? Thus the fools later said: Christ should have resurrected Himself. The very subject of Daniel's speech was the destruction of Nebuchadnezzar's kingdom and the end of the whole world, and yet Nebuchadnezzar believed; if he had not believed, he would not have offered sacrifice to Daniel. Nebuchadnezzar believes, and some do not believe it. That is why many prophecies have been given. If they did not come true, then do not believe them either. However, in order not to obscure the speech, we will interpret this prophecy to you. Nebuchadnezzar saw five substances: gold, silver, copper, iron, and clay. The whole image signifies time and the sequence of time. He called it well an image, because all our deeds are like an image, an inanimate image. And it is well said: the image of gold, because as gold, although it shines, comes from the earth, so also our nature and works. And behold, it turns to dust as it was before, v. 35. Meanwhile, the stone could not do this. A stone can break, but it cannot change the essence; And here it was like this. You see the mystery of resurrection. Indeed, when our bodies decompose into the elements and return to their former nature, i.e. to the earth, then decay occurs. And all this is done by the stone. When, therefore, you imagine this image to be composed of various substances, its head shining, its chest less beautiful, its belly still simpler, and its feet still worse, consider it a difference only in appearance, because it is all of the same nature, as the end proves, which turns everything to dust. There is not a little wisdom here. This wisdom can also be applied to present circumstances, passing from the then ruler to the now reigning one, then to the ruler who follows him and corresponds to brass, then to the inferior ones of iron and clay. But if you enter the tomb, then, even though they make a thousand efforts to build a golden tomb for themselves there, you will see one and the same nature. Then remember the rich man who was a prisoner (i.e., Paul), or the rich man who became poor like clay (i.e., Job), and you will see that everything is dust. But notice, everything did not turn to dust before the stone fell. Thou didst see him, until the stone was torn from the mountain without hands, and smote the image, and its feet of iron and clay, and broke them. Then all were broken together: iron, clay, brass, silver, and gold became like dust on the summer threshing floors, and the wind carried them away, and there was no trace of them; but the stone that broke the image became a great mountain, and filled the whole earth, v. 34, 35. No sooner had the essence of things been revealed than the Sun of righteousness shone (and showed) that gold is not gold. See, in this very image, before its destruction, when the substances were still in their places, none of them was in the least better than the other; but only in appearance, in time, and in character, some seemed better than others. That is why God created gold from the earth, so that you would not find anything great in it. Why is Nebuchadnezzar's kingdom called golden, the Persian kingdom silver, the Macedonian kingdom copper, and the Roman kingdom iron and clay? Look how well the substances are arranged. Gold represents wealth, but it is weak and serves more to deceive, adorn and vanity. Such is the kingdom of this barbarian. He also had much gold among the barbarians, because there, they say, is a land of metals. Much wealth is brought from the Syrians, but it is useless. It takes the place of the head, because it was the first to appear. The Persian is not so rich, nor is the Macedonian; the Roman is the most useful and strongest, and later in time, and therefore takes the place of the legs. However, there are weak parts and stronger parts in it. Such is the variability of people. And because iniquity abounded, said the Lord, the love of many shall wax cold (Matt. 24:12). And when love dries up, then of necessity there are strife and wars; but when there are malefactors and enemies, men necessarily relate to each other as clay to iron. As these substances are different in nature and can never be combined with each other, so it is then. Both the prophets and the apostles speak about this. Then comes the end. As in Noah's time, when evil increased, the flood followed, so it is now. And just as a sick body, when it gives itself over to intemperance, perishes, so does the world. But if God spares a city when there are five righteous men in it, how much more will He spare the world when there is a corresponding number of righteous men in it. The stone that broke the image became a great mountain, and filled the whole earth, v. 35. Until, he says, the stone was torn away from the mountain. See when this happened: not when there was a kingdom of gold, or of silver, or of brass, but when there was a kingdom of iron; then, he says, he broke away from the mountain; he says, "from the mountain," implying the height. But before the king he showed that the dream belongs to human affairs. The stone, he says, has broken away from the mountain. Indicates free action without coercion; He did not say, "He was cast away," but, "He was torn away from the mountain"; also indicates the surprise and the fact that no one knew it. He was not cut out of the mountain by hands, v. 45. Indicates the birth (of Christ) according to the flesh. Sometimes the Scriptures also call women a mountain, for example, when it says: "Look at the rock from which you were hewn, into the depths of the pit from which you were extracted" (Isaiah 51:1). And Christ is often called a stone, because of its hardness. And whoever it falls on, it is said, he will crush (Luke 20:18). Like dust on summer threshing floors. Here impermanence is indicated. And the wind carried them away, and there was no trace of them. Kingdoms are destroyed as if they did not exist. And the stone that broke the image became a great mountain, and filled the whole earth. The apostolic preaching filled the entire universe. Thus this stone is sometimes called a mountain, sometimes a cornerstone, and sometimes a foundation, so that you may know that it fills everything, a mountain because it contains everything, a cornerstone because everything stands on it, and therefore it is called both the foundation and the root of the vine. I am the vine, and you are the branches (John 15:5). Here is the dream, it is said further, let us say before the king and its meaning. You, O king, are the king of kings, to whom the God of heaven has given kingdom, power, power, and glory, and all the sons of men, wherever they live, the beasts of the earth and the fowls of the air, He has delivered into your hand, and has made you ruler over them all. You are the golden head (vv. 36-38). Having shown the power of God, he then boldly teaches him a sermon. And see with what respect and deference he speaks. You, he says, are the king, the king of kings, to whom the God of heaven has given the kingdom, the power, the power, and the glory, and all the sons of men, wherever they live, the beasts of the earth, and the fowls of the air, He has given into your hands. Thou hast dominion not only over men like thee, but also over the wilderness and over that which is above the head. Notice how he pointed to the gift of God which was given in the beginning: "And possess it, and have dominion over the fish of the sea" (Gen. 1:28), so that you may know that God is the Creator of the desert, that He is the Creator not only of the meek, but also of the wild animals. You, O king, are the king of kings, to whom the God of heaven has given kingdom, power, power, and glory, and all the sons of men, wherever they may live. He no longer says: there is a God in heaven. See how he gradually teaches the doctrine (about God). At first He said that He dwells in heaven, so that they would not imagine Him near the earth. When the king has become accustomed to this thought, he goes on and shows that God is the Creator of heaven itself, and Lord and Lord, and is not contained in any place, but every place is His creation. But if He is the Lord of heaven, He can give you the earth. He Himself took heaven, and gave you the earth. As He appears there, you are on earth: the highest of all, the lord of all, the head of all. Of earthly goods He has given you more than others, making you the head, and showing your kingdom of gold, of pure gold. You are a golden head! After thee shall arise another kingdom below thine, and a third kingdom, of brass, which shall rule over all the earth, v. 39. Such was the Macedonian kingdom. And the fourth kingdom will be as strong as iron; For as iron breaks and breaks all things, so it will break and crush like the all-crushing iron, v. 40. By the fourth he means the Roman. But he does not give names. Why? For this reason he does not speak more clearly, lest many destroy the books themselves. And if thou hast seen the feet and toes partly of potter's clay and partly of iron, the kingdom shall be divided, and in it there shall remain a few strengths of iron, for thou hast seen iron mingled with potter's clay. And as the toes of the feet were partly of iron and partly of clay, so the kingdom will be partly strong, partly fragile. And that thou hast seen iron mingled with potter's clay, that is, that they shall be mingled through the seed of man, but shall not be mingled with one another, as iron is not mingled with clay, v. 41-43. When was it with the Romans? You know what changes have taken place in their kingdom. And (the kings) were not all of royal lineage; moreover, many were infidels. And in the days of those kingdoms the God of heaven will set up a kingdom that will never be destroyed, and this kingdom will not be given to another people; it will crush and destroy all kingdoms, but it will stand forever (v. 44). Bring the Jews to me here. What will they say about this prophecy? Of course, it cannot be said of the human kingdom that it will be infinite; and yet there must be one of whom this is said. If you say what is said here about God the Father, then listen to what is said: in the days of those kingdoms, i.e. the Romans. On the other hand, it may be said: How did He destroy gold, the kingdom of Babylon, which was long since destroyed, and silver, the kingdom of Persia, and copper, the kingdom of Macedonia? These kingdoms were long ago and have already ended. But do not be surprised, beloved. If Paul did not dare to say clearly, but says, "Until he who now restrains is taken from among us" (2 Thessalonians 2:7), how much more a prophet. But tell me, what would be the use if it were said clearly? But if it be asked, "How did He break the brass and iron," the question will be the same as before: for in those words there is also a doubt, "How does He destroy the kingdoms that are already lost?" He does indeed do this by destroying the other kingdoms into which the former ones have entered. Moreover, even before He did this secretly, because He was God before, although He did not manifest His action, which causes your just perplexity. But if anyone wants to apply this prophecy to the present time, he will not sin. Indeed, even now He destroys kingdoms, the pride of the Macedonians and the dominion (of the Romans). When you look at the martyrs who do this and willingly decide to die in order to fulfill His commandment, you will see how His kingdom has filled the earth. Thou knowest the prophecies: if one of them had not been fulfilled, believe not in the end. Further, the prophet adds: "For thou hast seen that the stone was not torn out of the mountain by hands, and that thou hast broken iron, brass, clay, silver, and gold." The great God made known to the king what would happen after this. And the dream is true, and the interpretation of it is accurate, v. 45. See how he proves what is said, which is obscure by means of what is clear, and as if he were saying: He who has told a dream must also be believed in the interpretation. What about the king? Then, he says, King Nebuchadnezzar fell on his face, and bowed down to Daniel, and commanded gifts and fragrant incense to be brought to him, v. 46. So soon they believed the prophet. And rightly the king said, "He commanded that gifts and fragrant incense be brought to him." You see the greatest miracle. You see how it was the custom of the pagans to make gods out of people. Consequently, when it will be asked: whence comes idolatry? "Know its beginning. In the same way, the apostles were made gods out of men (Acts 14:11). So the devil in the beginning, trying to sow wickedness, said: "Ye shall be as gods" (Gen. 3:5). But since he did not succeed in this at the time, he strengthened himself afterwards, trying to introduce polytheism everywhere. And the king said to Daniel, Truly your God is the God of gods, and the Lord of kings, revealing mysteries, when thou couldst reveal that mystery, v. 47. After this event alone, he believed so quickly, but the Jews, hearing many such things, did not heed. Do you see how God shows you the prudence of the Gentiles? Since the time had already come when it was necessary to teach them preaching, He justified Himself beforehand by their ancestors, that it was not in vain and not without reason that He preferred them to the Jews.

Chapter 3.

And king Nebuchadnezzar made a golden image, sixty cubits high, and six cubits wide, and set it in the field of Deira, in the province of Babylon. And king Nebuchadnezzar sent to assemble the satraps, the governors, the governors, the chief judges, the treasurers, the lawyers, the magistrates, and all the governors of the province, to come to the solemn unveiling of the image which King Nebuchadnezzar had set up, v. 1, 2. See how truthful the narration is: who would not be ashamed to declare this? What do you say? The one who bowed down (to Daniel), made a drink offering before him, honored God, was so amazed and amazed, the same one, after a short time, returns again to his former error. And it was for the best, for he had not yet been struck by signs. But (the youths) did not think anything of the kind, but had only one thing in mind, how to preserve the pure truth. Nebuchadnezzar, having taken the city, when he conquered it and took possession of it, erected an image, probably carried away by pride. Some say that he remembered the image that was shown to him in a dream; and others say that he wanted to raise himself to the number of gods. The ancients, like the devil, had a tendency to consider themselves gods. Look at the consequences. Not demanding the worship of himself, he ordered the image to be worshipped, wishing to achieve this by magnificence, trying to impress both by the size and weight of this body, as well as by the place. In the field of Deir, says the prophet. Maybe it was a flat field. There are men of Judah, whom you have appointed over the affairs of the land of Babylon: Shadrach, Meshach, and Abednego; These men do not obey thy commandment, O king, nor serve thy gods, nor worship the golden image which thou hast set up. Then Nebuchadnezzar in anger and rage commanded Shadrach, Meshach, and Abednego to be brought; and these men were brought before the king, v. 12, 13. Why can't you see Daniel here? It seems to me that the informers did not name him out of fear, or the king, out of respect for him, did not force him, so as not to have an obvious accuser in him. Some see the reason for this in the fact that he was called Belshazzar, and this name was the name of an idol among them, and therefore God arranged that Daniel was not thrown into the furnace, so that they would not attribute his deliverance to the power of that name and avoid reproof. What about the three youths? Of course, they could also denounce this deed. But why did God not make them foretell (of their deliverance)? The Chaldeans slandered them, for envy does many things. They could not bear to see the captives ruling over them. But look: just as in Daniel's (interpretation of the dream) they first recognized the way of life and his meekness, and then saw the signs, so here also the youths are first made known, and God reveals their piety, and they themselves, being thus prepared, were not exposed. You know that a man who despairs of being alive and is ready to die is capable of doing anything, even what seems very daring. But they, despising death, were meek, not extending boldness to insolence, and they did not do it out of ambition. And these three men, Shadrach, Meshach, and Abednego, fell into the fiery furnace bound by fire. And they walked in the midst of the flames, singing praises to God and blessing the Lord (vv. 23, 24). Look: is it not surprising and wondrous to walk and sing in a fiery furnace, as in a water font? Nothing stood in the way of it, because God wanted it to. Such, it seems to me, was the fire that burned those who were outside; and this is fire, and this is fire, and this is bodies, and this is bodies; and yet he touched those, and these he did not touch. Do you see how great was their piety? Are you surprised at him? Marvel also at the favor of the Lord and the honor that He has shown them: I will glorify those who glorify Me, says He (1 Samuel 2:30). He made them a spectacle for everyone. Supernaturally they spoke; supernaturally and He glorifies them. Look at the slaves who can do the same things as the Lord. Why should they be amazed that they laughed at the king, when the elements are in awe and wonder at him? The furnace became a church, likened to heaven itself. They have already experienced incorruptibility here. In the beginning, sin subjected our bodies to suffering; but when a person does the truth, they again become free from suffering. And they walked, says the prophet. But let us see what they say; Let us listen to their mysterious voice, full of tranquility. Have you heard the disorderly and discordant sounds of samvika, psalter and harp? Listen to the voice out of the fire. Did it not seem surprising to you that the voice of God was heard out of the fire? So He also gave His servants. What kind of air, shaking, did this voice produce? Do they not always persuade those who are doomed to be burned to open their mouths, so that after that the power (of the soul) may not remain in the body even for a short time? Look at the musical harmony, how they praise everything as if with one mouth. And Azariah stood up and prayed, and opened his mouth in the midst of the fire, and cried out, v. 25. Lest you think that they give thanks only for the present, they cry out to God for captivity and the calamities that have befallen them. Look at how they start. Blessed art Thou, O Lord God of our fathers, Thy name is praised and glorified for ever. The angel of the Lord went down into the furnace with Azariah and those who were with him, and threw the flame of fire out of the furnace, and caused in the midst of the furnace to be as it were a rustling moist wind, and the fire did not touch them in the least, nor hurt them, nor trouble them, v. 26, 49, 50. So, it was not by chance that this happened. Not only were they not burned, but the fire did not touch them in the least, nor did it hurt them, nor did they do them the slightest harm, and even they did not feel the heat. The flames rose so high that those outside could see it. They (in the truth of the miracle) could be sufficiently confirmed by the firewood thrown in, and by the continuity of the fire, and by the fact that it seemed to be more and more inflammable, and that this happened before everyone. When Nebuchadnezzar the king heard them singing, he was amazed, and got up in haste, and said to his nobles, v. 91. And how did it happen that Nebuchadnezzar heard? Maybe he's been sitting here all along. God did not allow him to hear immediately, so that time itself would bear witness to what had happened, i.e. that the youths, being there for a long time, did not suffer anything bad. Have we not thrown three men into the fire bound? And they answered and said to the king, "Verily so, O king! To this he said, "Behold, I see four men unbound, walking in the midst of the fire, and there is no harm to them; and the form of the fourth is like the son of God (v. 91, 92). He saw them through the hole. Then Nebuchadnezzar came to the mouth of the fiery furnace and said, "Shadrach, Meshach, and Abednego, servants of the Most High God! Come out and come over! Then Shadrach, Meshach, and Abednego came out of the midst of the fire, v. 93. Why did they not come out before he called them? It is also good that he asked the nobles beforehand, so that after their answer they could not make any objection, and so that they would not have time to come to their senses. As God said to Moses, What is this in your hand? (Exodus 4:2), so Nebuchadnezzar warns them with this question. Behold, I see, saith he, four men unbound, walking in the midst of the fire, and there is no harm to them; and the appearance of the fourth is like the son of God. He must have appeared in great beauty. Why then did you, Nebuchadnezzar, recognize the Son of God? See how the barbarian prophesies one kind at a time. Then Nebuchadnezzar came to the mouth of the fiery furnace and said, "Shadrach, Meshach, and Abednego, servants of the Most High God! Come out and come over. Note, he did not order the furnace to be extinguished, but told them to come out. You see a great and wondrous miracle. He called them by the name by which he hoped to please them especially. In fact, listen to what God Himself says: Moses my servant is dead (Joshua 1:2). And to Isaac, it is said, Thy servant (Gen. 24:14). This name is admired by angels, cherubs, and seraphim. After this, the youths did not hesitate, as a vain man would do, but immediately obeyed; and they all came together to see the miracle.