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.

Chapter 4.

I, Nebuchadnezzar, have been at peace in my house, and have prospered in my palaces, v. 1. Why did the prophet write thus, and not say, "Nebuchadnezzar was calm," wrote as if on his behalf? It seems to me that these are the words of Nebuchadnezzar himself. When he corrected himself from his former error, he may have promulgated such an epistle. And Daniel cites the decree itself in order to be reliable. Here he who himself has experienced this speaks to the human race. And see what instruction is given here to the proud. That which he suffered was from pride, and he himself, both in the beginning and in the end, indicates that the cause of everything was pride. At the end he says, "Who is able to humble those who walk proudly" (v. 34), and in the attack, at the very beginning, he shows the cause of pride: there he explains that he was humiliated for this, and here he says why it happened, namely, because he enjoyed great prosperity; so David also says: pride has taken possession of them (Psalm 72:6). In the same way, here too the cause of this is complete well-being. In the beginning he says, "I was at peace in my house, and prospered in my palaces." It is impossible for all goods to be united together. It happens to be happy in office and unhappy in one's own house, as was the case with Herod, or with David; it happens to be unhappy in public affairs, but not to endure anything unpleasant in the house; It happens to take advantage of the peace in the city, but to experience anxiety in the position of one. And this man prospered in every way; Nothing upset him. Do you see what an evil serenity is? Just as in order to strengthen the body, when there are no obligatory labors and occupations, we engage in special exercises, so God usually does it to tame excessive strength. But I saw a dream that frightened me, and the meditations on my bed and the visions of my head troubled me. And I commanded that all the wise men of Babylon should be brought to me, that they might tell me the meaning of the dream, v. 2, 3. See how God wants to humble him, not by the deed itself, but by the prediction of a future event, and how terrible the dream was. Why then did not his spirit depart from him now, and did he not forget sleep as before? For Daniel had already given sufficient proof (of his wisdom), namely in the explanation of the previous dream, and there was no need to have recourse to a second test. God does everything for the sake of need, and not out of vanity. On the other hand, this is also done to rebuke the Magi, so that they will not say again: "Let the king tell his servants a dream, and we will explain its meaning" (Dan. 2:7); they are found to be able to do neither. Again, they could not say, "The matter which the king demands is so difficult that no one else can reveal it to the king, except the gods, whose dwelling is not with the flesh" (Dan. 2:11). By this the king was convinced that Daniel had not spoken according to human wisdom before; he became convinced that even in former times the Magi did not say anything sensible, as he himself admitted, but there was only no one to denounce them. And when the chastisement from Judea appeared to them in the person of Daniel, they no longer dare to pretend. In this way they are again invited by the inspiration (of God). It is surprising why the king, having tested Daniel's strength in such matters, did not summon him first of all? God Himself arranged for Daniel's victory to occur after their defeat. He has terrified me, says the king; however, even so, he did not become the best, but wanted to really try it. So God is always innocent. Then came the mystics, the charmers, the Chaldeans, and the diviners; I told them the dream, but they could not explain to me the meaning of it. At last Daniel came in to me, whose name was Belshazzar, after the name of my god, and in whom is the spirit of the holy God; I told him a dream (v. 4, 5). Finally, he said, Daniel came to me. He speaks as if he had forgotten Daniel. In fact, many years had passed (since the first dream), and he soon forgot how he had had so many cares and lived in such luxury. The title: the other (there is no Russian translation of this word) shows that the tsar almost completely forgot it. By name, he says, my god. Does he not mean to say: I so honored him that I called him in the name of God? It was their custom to call their children by the names of gods, because they sometimes recognized people as gods. So we have the names Bel and Veliy. When the demons saw that in this way people were revered and the name of gods was ascribed, they themselves began to contribute to this. Why does he say, Daniel, whose name was Belshazzar? Because Daniel had the power of God. This name was their greatest honor. And Daniel allowed them to call him by that name; but nowhere does he call himself Belshazzar, but says, I am Daniel. As much as the king's son was honored, so was he, because even before the trial he seemed amazing in his very appearance. It was not by his own power, it is said, that he spoke, but in whom the spirit of the holy God; here we are not talking about the Spirit whom we call the Comforter, but inspired, he was divinely inspired. Belshazzar, the head of the wise men. He was, he says, the first of them. See how many signs of his superiority over others. Belshazzar, chief of the wise men! I know that the spirit of the holy God is in you, v. 6. The best I know. The king said this so as not to put him in the need to answer again: "Not because I am wiser than all" (Dan. 2:30); the king hoped by his words to win him over, and therefore he said this first of all to another. If I have called you the prince of charmers, do not think that I have said this as a testimony that you speak from human wisdom; Thou art the chief of the wise men, but I know that thou speakest all things, moved by the power of God; I learned this from experience. And no mystery, he says, hinders you. Such are the works of God; human works are imperfect, but God's are not so. Explain to me the visions of my dream, which I saw, and the meaning of it. And the visions of my head are on my bed. What does he say? I saw, behold, in the middle of the ground a very tall tree. This tree was large and strong, and its height reached to the sky, and it was visible to the ends of the whole earth. Its leaves are beautiful, and the fruit on it is plentiful, and the food therein is for all; the beasts of the field found shade under it, and the birds of the air nested in its branches, and all flesh fed from it (vv. 6-9). What does this vision mean? He again depicts the inconstancy of human affairs. The birds, he says, and the beasts delighted in his shadow, and dwelt in him, and their food was from him. It is said that his power extended over the entire universe. So, first under the guise of an idol, and now under the guise of a tree, events are revealed to him. Why didn't God send Daniel to announce this? For when events are visualized, the discourse on them is more certain and terrible, in order to prove that He who grows plants also magnifies the kingdom secretly and without our knowledge. And I saw in visions my head on my bed, and behold, the Watchful and Holy One descended from heaven. And he cried out aloud, and said, "Cut down this tree, cut off its branches, shake off the leaves from it, and scatter its fruit; let the beasts depart from under it, and the birds from its branches; but let his chief root be left in the earth, and let him be watered with the dew of heaven in chains of iron and brass among the grass of the field, and let his part be with the animals in the grass of the earth. The heart of man will be taken away from him, and the heart of a beast will be given to him, and seven times will pass over him. By the command of those who watch, this is ordained, and by the judgment of the Saints, that the living may know that the Most High has dominion over the kingdom of men, and gives it to whom he will, and sets over it one who is despised among men" (vv. 10-14). And behold, the Vigilant and Holy One came down from heaven, so that He terrified him. And he cried out aloud, and said, Cut down this tree, but leave its chief root in the ground. But since this branch is easily damaged, then, he says, leave it as if in bonds of iron and brass. And seven times will pass over him, he says, and the heart of the beast will be given to him. And that this referred to man is evident from what follows. And he will be given, he says, a beastly heart. According to the saying of Ira, the word (there are no words in the Russian translation), i.e., the word itself cannot be clear, but has the need for an interpreter. And according to the sentence, he says, the Saints have been appointed, that is, the saints will also be able to say so. Either this he understands, or that they will be able to propose a question and show the reason why this happens, which is revealed by the answer. In order that the living may know, he says that the Most High has dominion over the kingdom of men. Here's the reason. Do you see how God cares for people, how His power was not limited to the Jews? Such a dream I had, King Nebuchadnezzar; and thou, Belshazzar, tell me the meaning of it, for none of the wise men in my kingdom could explain its meaning, but thou can, because the spirit of the holy God is in thee, v. 15. Because none of the wise men in my kingdom could explain. He knew that Daniel would be pleased when everyone would admit that they were defeated, not for his glory, but for the power of God to be revealed again. And you can, he says, tell me. Why can you? Because the spirit of the holy God is in you. Look: with this he began his speech, and with this he ended. The tree which thou seest, which was great and strong, reaching to the heavens in height, and was visible all over the earth, on which the leaves were fair, and abundant fruit, and food for all, under which dwelt the beasts of the field, and in the branches of which the birds of the air nested, this is thou, O king, who was exalted and strengthened, and thy majesty was increased, and reached unto the heavens; and your power is to the ends of the earth. And that the king saw the Vigilant and Holy One coming down from heaven, Who said, "Cut down the tree and destroy it, but leave its chief root in the ground, and let it be watered with the dew of heaven in fetters of iron and brass, among the grass of the field, and let there be a part of it with the beasts of the field, until seven times have passed over it," — this is the meaning of this, O king, and this is the decree of the Most High, which shall come upon my lord the king: You shall be cut off from men, and your dwelling shall be with the beasts of the field. With grass they shall feed thee like an ox, with the dew of heaven thou shalt be watered, and seven times shall pass over thee, until thou knowest that the Most High has dominion over the kingdom of men, and giveth it to whom he willeth. And that it was commanded to leave the chief root of the tree, that is, that thy kingdom shall remain with thee, when thou knowest the power of heaven, v. 17-23. What does he say next? What will be the end of the tribulation? Therefore, O king, may my counsel be pleasing to thee: atone for thy sins with righteousness, and thy iniquities with mercy to the poor; This is how your peace may endure, v. 24. Why do you say, "Redeem," and do you question the power of healing? I did not say, "Atone for my doubts," but I wish to inspire him with fear, and to show him that he had sinned beyond all medicine and all forgiveness. If even after such words he was not freed from madness, how much more so if no doubt had been expressed. God has the same purpose in mind in other places, when, for example, He says through the prophet: "Though thou wash thyself with soap and use much lye upon thyself, thy wickedness is marked before Me, saith the Lord God" (Jeremiah 2:22); and again: Can the Ethiopian change his skin, and the leopard his spots? (Jeremiah 13:23). Just as there he does not allow repentance to be rejected not in order to frighten more, so here He said: atone, desiring to show the abyss of sins. And why did he not say: humble yourself, acknowledge God? If the king suffers for this, as he himself says, then why do you advise otherwise? He said, The Most High has dominion over the kingdom of men. Am I punished in order that others may understand? No, not wishing to reveal clearly in a dream, God said, "That the living may know," and Daniel says, "The Most High has dominion over the kingdom of man, and gives it to whom He will." Do you see how humility is spoken of here? In a dream, he says, such a medicine is offered, and I will point out something else. This happens, for example, when a commander is angry, he himself does not say anything, and one of his retinue, approaching the guilty person, says: do this and that, give money, and more than once, and we can save you from threatening disasters. While this speech was still in the king's mouth, a voice came from heaven: "They say to you, King Nebuchadnezzar, the kingdom has departed from you! And they shall separate thee from men, and thou shalt dwell with the beasts of the field; And the word was fulfilled upon Nebuchadnezzar, and he was cut off from men, and he ate grass like an ox, and his body was watered with the dew of heaven, so that his hair grew like that of a lion. and his nails are like those of a bird (vv. 28-30). This is the decree from above that comprehended Nebuchadnezzar himself. And everything came true to the end. You did not appreciate, he says, human nobility, so you fell to the baseness of beasts. Nothing could be more shameful than that, not if God had made him poor, or a prisoner, or anything like that. However, He did not deprive him of his natural nobility, did not make his body bestial, but that which distinguishes man from the dumb, He brought to a brutal state. And he did it in such a way that others could know it by his food, by his appearance. What do we learn from this? By the fact that, even if nothing of the kind happens to us, we are no better than dumb people, if we fall into pride, or into some other bestial passion. Even now, like Nebuchadnezzar, many have the soul of a beast. Listen to Matthew, who says: "Serpents are the offspring of vipers" (Matt. 23:33); and the prophet says: fattened horses: each of them neighs at the wife of the other (Jeremiah 5:8); another says, "They are all dumb dogs, unable to bark" (Isaiah 56:10); some call people foxes (Ezek. 13:4), others asps and basilisks (Psalm 90:13). But it is much worse to go to brutality in ordinary life than to experience what happened to Nebuchadnezzar. In him the soul did not suffer in the least; but we, accumulating so many sins, have become much worse, as has already been said. The pagan sages, they say, turned people into beasts. But this is a fable, and this is the truth. Why did they turn them? Without any purpose; and the Scriptures also give the reason: that the living may know that the Most High has dominion over the kingdom of men. Do you see how all things are possible for God, to make beasts out of men, and to change their minds? Imagine how amazing it was to see a man who had lived in such splendor before, living naked with the beasts. He did not change his appearance; Otherwise, there would be nothing wrong with it. To receive the heart of a beast does not mean that he lost his mind, but that having a human soul he felt his position. If he had turned into a beast, he would not have been aware of what had happened. What does it mean: the heart of a beast will be given to him? That is, he became savage and did not want to be with people, or was afraid to be with people, or was afraid of people like beasts. What was higher than him, and what is lower than him now? And he was excommunicated from the people. His power did not protect him in the least. He did not become a carnivorous beast, but ate grass, and was like a dumb animal. You will eat grass as a habitual food. How did the animals not eat him? How could his body endure such food? How did he not die? And a lot of time has passed. He walked, presenting to everyone an example of humiliation, wearing the signs of punishment, as if he had been branded. Perhaps it will be said that it would be better for him to endure this by remaining with people; but this was not permitted to increase his punishment; but the admonition still succeeded, since everyone told about what had happened to him, and, perhaps, they themselves saw him outside (the city); it was much more horrible to see. Moreover, not a little time passed, but a whole seven. Until seven seasons pass over him, he says, three years and a half. And at the end of those days, I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me; and I have blessed the Most High, and I have praised and glorified the Ever-Bringer, whose dominion is everlasting dominion, and whose kingdom is for generations and generations. And all that dwell on the earth mean nothing; by His will He acts both in the heavenly host and among those who dwell on earth; and there is none that can resist His hand, and say to Him, What hast Thou done? (vv. 31, 32) He lifted up my eyes, he said, to heaven, that is, he turned to God and prayed to Him, and asked Him for help. Although time had passed, he did not rely on it. Just as he himself had the power to prevent the fulfillment of the event, so now, if after a certain time he remained incorrigible, this determination would not be of any use to him, because God's decree is fulfilled not out of necessity, but in relation to our condition. In the same way, Daniel, although the time has already been fulfilled, does not pray in vain that with the continuation of wickedness, it will not continue (Dan. 9:4). As it happens in the pardon, for example, of Hezekiah (2 Kings ch. 20), so in the punishment, for example, of the Jews: God wanted to bring them into Palestine soon, but they added forty years to themselves by their wickedness. See how the king runs to God. I looked, he says, to heaven, and became a man again. And my mind returned to me. Just as his human form changed, but did not turn into an animal, so did his mind. What's next? He praised and glorified. In what terms? The Most High, he says, He praised and glorified the Ever-Bringer. Nothing is more worthy of God than permanent existence. Whose dominion is everlasting dominion, and whose kingdom is for generations and generations. In this way man is especially different from Him, and this was considered by people to be the highest bliss. Whose dominion, eternal dominion, exists at all times. Without food, he says, he fed me; Without clothes and without anything else, my body did not perish. Imagine what he became when he returned from the wilderness to the kingdom. At that time my understanding returned to me, and to the glory of my kingdom my dignity and my former form returned to me; Then my counsellors and my nobles sought me, and I was restored to my kingdom, and my majesty was exalted still more, v. 33. Then my counsellors and my nobles, who had driven out the ruler and the king, sought me, by God's commandment. That is why the time is determined, so that you do not think that something happens by chance. Whose kingdom is for generations and generations. And all that dwell on earth mean nothing. If I, who have dominion over all, have been imputed to nothing, how much more have all the rest. He who has deprived such a strong man of the kingdom, how much more will (deprive all) of those who are subject. By His will, He acts both in the heavenly host and among those who dwell on earth. The expression, "They mean nothing," does not mean that, God despises them, not at all, it means that He is powerful, and that He disposes of them as He wills. The following words express the same: according to His will, He acts both in the heavenly host and among those who dwell on earth. So be it; Of the earth thou knowest, but of heaven thou didst learn? From a dream. He commanded, and they obeyed. From the fire of the furnace. And there is no one who can resist His hand and say to Him, What have You done? Not only will he say, he will not resist, but he will not even say a word. He rules over all; He himself is everything. At that time my understanding returned to me. At that time, at what time? In the ordained by God. Why did they return him to the throne? They overthrew him, so strong, how did they raise him up again, who had become weak? To the glory of my kingdom my dignity and my former appearance have returned to me; then my counsellors and my nobles sought me, and I was restored to my kingdom, and my majesty was exalted still more. Do you see how God can both establish and destroy the kingdom? This should have been confirmed from previous experiences, but since he was not convinced, God destroyed his kingdom, and restored it again. Now I, Nebuchadnezzar, praise, exalt, and magnify the King of heaven, whom all works are true and the ways are righteous, and who is able to humble them that walk proudly, v. 34. It cannot be said that He has power, but it is unjust; no, and his truth is great. And Who is able to humble those who walk proudly. He did not say, "He humbles" to show you His long-suffering, and that you might know that He does not do this out of weakness, but through one He admonishes others also. Do you see His power? Do you see the truth? Do you see philanthropy? Do you see how the barbarian's mouth pronounces this? Who spoke so wisely? Those who were brought up by the prophets did not say anything of the kind; on the contrary, they said: "The Lord does neither good nor evil" (Zeph. 1:12); And again: Have we not gained power for ourselves by our own strength? (Amos 6:13). And again: everyone who does evil is good in the sight of the Lord, and He is pleased with such (Malachi 2:17); and again, "The service of God is in vain, and what profit is it that we have kept His statutes" (Mal. 3:14). Do you see the satanic teaching in Palestine? Do you see prophetic wisdom in the barbarian land? These are types of the grace which the Gentiles had to receive, types of that which the latter had to precede the former. Further, it is narrated how Belshazzar, drunk during the feast, commands the vessels (of the temple) to be brought, as if boasting of his father's victory, or, rather, being mad from drunkenness; or perhaps because the Jews were spectators of what was happening, in order to eradicate in them the reverence they had for God. This was due to pride and drunkenness. Let us beware of drunkenness, beloved. A lot of reckless things come from him. Drunkenness also rules over great people; for Belshazzar had commanded it when he had drunk wine. His father, having taken away the vessels, spared them, and having taken the city, did not dare to use them for human service; but this one not only used them himself, but gave them for the use of his nobles and concubines, and those who sat at table with him.

Chapter 5.

Belshazzar the king made a great feast for a thousand of his nobles, and drank wine before the eyes of a thousand. And when Belshazzar had tasted the wine, he commanded that the gold and silver vessels which Nebuchadnezzar his father had brought out of the temple of Jerusalem, that the king, his nobles, his wives, and his concubines might drink from them. Then they brought golden vessels, which were taken from the sanctuary of the house of God in Jerusalem; And the king and his nobles, his wives and his concubines, drank of them. They drank wine, and glorified the gods of gold and silver, of brass, of iron, of wood, and of stone, vv. 1-4. You see that the vessels have been taken. But look at their power even after they were taken and laid in the temple of idols. The king treats them according to his own will. Why is that? They were taken for the sins (of the Jews), who were punished. How did it all end after the sign? Why did the nobles suffer nothing, but only the king? Because he ordered, he was the culprit. And they glorified the gods of gold and silver, of copper, of iron, of wood and stone. Why did they have such a distinction between gods? The devil, wishing to deprive them of all justification, often inspired them to make wooden gods, so that they would not have justification even in the preciousness of matter. They glorified them. See, God never starts, but acts after. Why did the judgment follow immediately and at the same hour? In order that what had been done by the former miracles should not be destroyed; insulting God by the use of vessels, the emperor wanted to offend people as well. And look what's happening. He coveted the vessels, and in the same hour he was punished. Why is not a prophet sent with a rebuke, but the fingers of the hand? In order to make the rebuke more striking. At that very hour the fingers of a man's hand went out, and wrote against the lamp on the lime of the walls of the king's palace, and the king saw the hand that was writing, v. 5. Notice that it was evening. It was necessary to tame the arrogance resulting from drunkenness, it was necessary for all those present to know that the king was being punished. Why did God not immediately send lightning from heaven? Then, so that his servant may also be glorified again, so that they may hear from him why the king endures this. Daniel, having entered, not only explained what was written, but made a long speech, and an exhortatory one at that, not in order to benefit the king, but to make others better. Then Daniel was brought before the king, and the king began to speak and said to Daniel, "Are you Daniel, one of the captive sons of Judah, whom my father the king brought out of Judah?  (v. 13). He says this, as if wishing to frighten and oppress Daniel. But when he said, "Whom my father the king brought from Judea," he brought these words against himself: therefore he himself needs these captives! I have heard of you that the Spirit of God is in you, and the light and the understanding, and the high wisdom is found in you. Behold, wise men and charmers were brought to me to read this writing, and to explain to me its meaning; but they could not explain it to me. And of you I have heard that you can explain the meaning and resolve knots; Therefore, if you can read these things and explain to me the meaning of them, you will be clothed in scarlet, and a gold chain will be around your neck, and you will be the third ruler in the kingdom (vv. 14-16). He acknowledges his wise men as vanquished and says, "Say it and receive it." But look at the prophet: before his father he was troubled in spirit (Dan. 4:16), and now he does not feel any confusion. What does he say? Then Daniel answered, and said to the king, "Let your gifts remain with you, and give honor to another; but what is written I will read to the king, and I will explain the meaning to him, v. 17. Why does he refuse gifts? So that you know that he is not speaking for them. He says this without anger, and therefore adds: "But I will read what is written to the king, and I will explain the meaning to him." Do you see how he is above riches, above honors, and does not need anything royal? Such should be those who proclaim the works of God. (He refuses) and so that the king does not think that he has won him over with gifts, or that there is something human in what he has said. What does he say? Before explaining what he wrote, he offers advice, reminding him of what happened to his father, from the very beginning. Tsar! The Most High God has given your father Nebuchadnezzar a kingdom, majesty, honor, and glory. At the greatness which He gave him, all peoples, nations, and tongues trembled and feared him: whom he willed, he killed, and whom he wanted, he let live; whom he wanted, he exalted, and whom he wanted, he humiliated. But when his heart was haughty, and his spirit hardened to the point of insolence, he was cast down from his royal throne, and deprived of his glory, and was excommunicated from the sons of men, and his heart was like that of a beast, and he dwelt with wild asses; they fed him with grass like an ox, and his body was watered with the dew of heaven, until he knew that the Most High God had dominion over the kingdom of man, and set over it whom he will, v. 18-21. If, he says, he was not worthy of forgiveness, then, tell me, what are you worthy of, who have not reformed after such an example? And you cannot justify yourself by ignorance.

For this reason the hand was sent from Him, and this scripture was inscribed. And this is what is inscribed: mene, mene, tekel, uparsin. This is the meaning of the words: "Mene" — God has numbered your kingdom and put an end to it; Tekel — you are weighed in the balances and found very light; Peres, thy kingdom is divided, and given to the Medes and Persians (vv. 22-28). God has numbered thy kingdom, saith he, and hath put an end to it. And the fact that it was divided and did not remain intact was done as a punishment. So it was with Solomon. Not only did Belshazzar's son not receive the kingdom, but it was also divided. See how God is right before him; See how guilty he is. God, in Whose hand, he says, is thy breath, and with Whom all thy ways are, thou hast not glorified. Could he not have killed you immediately? But he is long-suffering. Who would not be frightened by such a punishment, and such a punishment at that? Do you see that God is sovereign in both? Tell me, what do you deserve forgiveness? You are a son, I will not even say a descendant, of Nebuchadnezzar – how did you not know all this? The ruling is written as in a judgment seat; and Daniel explains what is written. How did it occur to the king to honor Daniel? It seems to me that he wished to avoid the condemnation of those present, perhaps he hoped to receive deliverance for this.

Chapter 6.

Daniel surpassed the other princes and satraps, because he had a high spirit, and the king was already thinking of placing him over the whole kingdom. Then the princes and satraps began to look for a pretext to accuse Daniel of governing the kingdom; but no pretext or fault could be found, because he was faithful, and there was no fault or fault in him (v. 3, 4), that is, he was well disposed towards the king. Or perhaps the words: he was faithful mean: he trusted in God, Who governs everything; and when God governs, what danger can there be? What's next? And these men said, "We shall not find a pretext against Daniel, unless we find him against him in the law of his God," v. 5. It is impossible, they say, to find anything. Why? Isn't he a man? Did he not sin in anything? The future is unknown; How do you guarantee the future? We learned about this, they say, from experience. Unless we find him against him in the law of his God. But there he is even more impeccable. God allows temptation to be tested. Could He not tame their malice? But in order to teach you and to arouse your amazement at the podvig, He does not deprive His servants of the crown. Then these princes and satraps came to the king and said to him, "King Darius! live forever! All the princes of the kingdom, the governors, the satraps, the counsellors, and the generals of the army agreed among themselves that a royal decree should be made, and a decree should be issued, that whosoever within thirty days should ask any god or man but thee, O king, to be cast into the lions' den. Therefore, O king, confirm this decree and sign the decree that it may not be changed, like the law of Media and Persia, and that it may not be violated. King Darius signed the decree and this command (vv. 6-9). See what they do, how they try to establish a foolish law, and earnestly ask for it. Was it reasonable to say: to ask for any god or man? They try to find the justification for their request in the brevity of time. But what is this pretext? Why are you asking for this? They agreed, they answered; all of us who were assembled resolved to ask only you for thirty days. Oh, barbaric request! Oh, obsequiousness, full of great madness, which dishonors him whom it seems to honor! For if it is good, it should always be done; but if it is not good, it should not be for thirty days. And then, if this is good, why point to the multitude? And without this, the tsar had to agree. And if this is not good, then even if the whole universe commands, one should not obey. The king did not notice the treachery, as can be seen from what follows. He decreed, and they confirmed this decree by decree, that the king would not have time to revoke it, even if he wished to do so later. What does Daniel say when he hears this? He was not embarrassed, and did not change his life in any way. See how a virtuous person always lives evenly, looking at everything as at some fleeting flowers, both in joy and in sorrow, as at shadows. If he had been steadfast in the beginning, how much more so now that he had received the crowns of victory in so many feats. Why did he not come (to the king)? Why was he not indignant, using such influence with the king? He wanted to act not by word, but by deed. We see that on other occasions, when necessary, he was always in a hurry to appear. And Daniel, having learned that such a decree had been signed, went to his house; and the windows of his upper room were open against Jerusalem, and he knelt three times a day, and prayed to his God, and glorified him, as he had done before, v. 10. Why does Scripture remind us that the doors were open to Jerusalem? The Jews had a strong love for him, and just as he whose beloved is absent loves the path that leads to her, so it was with Daniel. Others loved Jerusalem for the sake of sensual goods, but he for the glory of God. And that this is so is evident from the fact that he did not want to return to Jerusalem, when he waited for the desired time. That is why we, too, as the fathers commanded us, pray, looking to the east; we also aspire to the ancient city and fatherland; and it is quite worthy of it. Why do we turn to the east, if God is everywhere, and the prophet says: sing to God, sing to His name, prepare the way for Him who goes westward (Psalm 67:5)? There, in the east, there was, as it were, a hospital in ancient times. But you didn't resort to it, did you? Think about it; for we also live in captivity, but only until the coming of Christ. Why then did he kneel only at three o'clock in the day? What then? Isn't that amazing? He was a man burdened with so many cares, and who had not the slightest rest. See how the apostolic saying was fulfilled: "In every place men said prayers, lifting up clean hands" (1 Timothy 2:8). And what Christ commanded, they fulfilled. Having shut your door, it is said, "Pray to your Father" (Matt. 6:6). Then they answered and said to the king, that Daniel, who is one of the captive sons of Judah, pays no attention to you, O king, or to the decree signed by you, but prays his prayers three times a day. The king, hearing this, was greatly grieved and resolved in his heart to save Daniel, and even before the setting of the sun he strove strenuously to deliver him. But those men came to the king and said to him, "Know, O king, that according to the law of the Medes and the Persians, no decree or decree approved by the king can be changed." Then the king commanded, and they brought Daniel, and threw him into the lions' den; and the king said to Daniel, "Your God, whom you serve unfailingly, he will save you!"  (vv. 13-16). Perhaps some of you will say, Could not the king deliver him? Of course, God could have made the king firmer, but He led the fighter to podvig. He knew the end of events. And the king would not have argued if he had known how it would end; but he could not know. He is worthy of praise for his diligence, worthy of forgiveness for his efforts. Daniel was so kind to him! But envious people do not allow you to see the good, or, better, allow you to see, but not with such eyes. It is not to be allowed, they say, that your decisions should be so uncertain and our laws so weak; all the people are offended. Daniel is cast into the pit; a stone is imposed. Then the king commanded, and they brought Daniel, and threw him into the lions' den; and the king said to Daniel, "Your God, whom you serve unfailingly, he will save you!" And a stone was brought, and laid in the mouth of the pit, and the king sealed it with his ring, and with the ring of his nobles, that nothing should be altered in the disposition concerning Daniel. Then the king went to his palace, went to bed without supper, and did not even order food to be brought to him, and sleep fled from him (vv. 16-18).  Remember the tomb of Christ, when the Jews put a seal on it. If it were not for this, they would say that the deed was done by magic. But whatever is done by our enemies, it is for our benefit. This was done in order to deprive the slanderers of any pretext for justification: and the king puts a seal so that they may not be able to do anything or pull Daniel out and refer to the lions, and they put a seal so that the king cannot deliver him, and so that the decision of the matter will be impartial. And the king did not supper, they say, and did not sleep. Look how great his love is. What happened? At first he encouraged Daniel, saying, "Could your God, whom you always serve, save you from the lions," v. 20. Again he says exactly what could encourage his soul. Maybe he'd heard about it before. Then he comes, pronouncing the doxology. Then the king rejoiced exceedingly over him and commanded Daniel to be lifted up from the pit; And Daniel was lifted up out of the pit, and no injury was done to him, because he believed in his God. And the king commanded, and the men who had accused Daniel were brought in, and they were cast into the lions' den, both themselves and their children and their wives; and they had not reached the bottom of the den when the lions took possession of them, and broke all their bones, v. 23, 24. Why are children and wives exterminated? In what have they sinned? Perhaps they also participated in this matter. Do you see the punishment of the wicked? Do you see the reward of the righteous? Learn to all, edify all. Do you see how God, even if He leaves a person, does it for good? He overcame fire, overcame beasts. After that, do not ask why lions, leopards and other wild animals exist. They, like some executioners, stood on Daniel's sides, as if at some divine and terrible judgment seat, and did not dare to tear the ribs of the righteous man, because they did not hear the command of the Judge. But when they threw others to them, they, by the command of God, destroyed them. And they broke, they say, all their bones. Who bridled their mouths? Who commanded to abstain from the food offered? What wise man is so restrained that, tormented by hunger and seeing before him the means to satisfy it, he would not want to get rid of it? Again decrees, again divine preaching, again proofs in practice.