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Sunday, September 27, 2009

Commentary on Daniel (chapter 4 - 6)

http://www.ccel.org/p/pearse/morefathers/jerome_daniel_02_text.htm
By Saint Jerome

CHAPTER FOUR

Verse 98. [The Hebrew Bible continues chap. III up through what is IV:3 in the English Bible] "Nebuchadnezzar the king unto all the peoples, nations and languages who dwell upon the whole earth: peace be multiplied unto you. The Most High God hath performed signs and wonders towards me. Therefore I have thought it well to declare His signs, for they are great, and His marvels, for they are mighty, and His kingdom, because it is (the Vulgate omits "because it is") an eternal kingdom, and His dominion is from generation to generation."

The epistle of Nebuchadnezzar was inserted in the volume of the prophet, in order that the book might not afterwards be thought to have been manufactured by some other author, as the accuser (Porphyry) falsely asserts, but the product of Daniel himself.



Verse 1 (=4). "I, Nebuchadnezzar, was at ease in my house and prospering in my palace."  

The narrative is clear indeed and requires but little interpretation. Because he displeased God, Nebuchadnezzar was turned into a madman and dwelt for seven years amongst the brute beasts and was fed upon the roots of herbs, Afterwards by the mercy of God he was restored to his throne, and praised and glorified the King of heaven, on the ground that all His works are truth and His ways are justice and He is able to abase those who walk in pride. But there are some who claim to understand by the figure of Nebuchadnezzar the hostile power which the Lord speaks of in the Gospel, saying: "I beheld Satan falling from heaven like lightning" (Luke 10:18). Likewise John in Revelation, in the passage where the dragon falls upon the earth drawing a third of the stars with him (Rev. 12). Likewise Isaiah: "How hath the morning star fallen, which used to rise early in the morning" (Isa. 14:22). These authorities assert that it was absolutely impossible for a man who was reared in luxury to subsist on hay for seven years and to dwell among wild beasts for seven years without being at all mangled by them. Also they ask how the imperial  authority  could have been kept waiting for a mere madman, and how so mighty a kingdom could have gone without a king for so long a period. If, on the other hand, anyone had succeeded him on the throne, how foolish he would have to be thought to surrender an imperial authority which he had possessed for so long. Such a thing would be especially incredible since the historical records of the Chaldeans contain no such record, and since they recorded matters of far less import, it is impossible that they should have left things of major importance unmentioned. And so they pose all of these questions and offer as their own reply the proposition that since the episode does not stand up as genuine history, the figure of Nebuchadnezzar represents the devil. To this position we make not the slightest concession; otherwise everything we read in Scripture may appear to be imperfect representations and mere fables. For once men have lost their reason, who would not perceive them to lead their existence like brutish animals in the open fields and forest regions? And to pass over all other considerations, since Greek and Roman history offer episodes far more incredible, such as Scylla and the Chimaera, the Hydra and the Centaurs, and the birds and wild beasts and flowers and trees, the stars and the stones into which men are related to have been transformed, what is so remarkable about the execution of such a divine judgment as this for the manifestation of God's power and the humbling of the pride of kings? Nebuchadnezzar says, " 'I was at ease in my house and prospering in my palace. . ..' " or as Theodo-tion renders it "upon my throne." Now those who follow the interpretation we are opposing understand by the devil's home this world of ours. Concerning the world Satan himself in the Gospel says to the Savior: "All these things have been given over to me" (Matt. 4:9). Likewise the Apostle says: "The world lieth in the Wicked One" (I John 5).

Verse 2 (=5). "'I beheld a dream which terrified me, and my thoughts while upon my bed.. . .'"

Let our opponents answer what kind of a dream the hostile power [i.e., Satan] would have seen, unless perhaps everything he appears to possess in this world is a mere shadowy dream.

" 'And the visions of my head greatly disturbed me.' "  

Note how Nebuchadnezzar realized that his visions were not those of his eyes and heart, but rather of his head, because it was for the glory of God's future servants that these secrets were being revealed to him.

Verse 6 (=8). " 'Then at last my associate, Daniel, whose name according to the name of my god is Belteshazzar, entered before my presence.'"

With the exception of the Septuagint translators (who for some reason or other have omitted this whole passage [i.e., vv. 6-9]), the other three translators [Aquila, Symmachus, and Theodotion] have translated the word [i.e. 'oh°rdn, a dubious word generally rendered as "at last" by modern translations, but here probably to be construed as "another"] as "associate" (collega). Consequently by the judgment of the teachers of the Church, the Septuagint edition has been rejected in the case of this book, and it is the translation of Theodotion which is commonly read, since it agrees with the Hebrew as well as with the other translators. Wherefore also Origen asserts in the ninth book of the Stromata that he is discussing the text from this point on in the prophecy of Daniel, not as it appears in the Septuagint, which greatly differs from the Hebrew original, but rather as it appears in Theodotion's edition.

" '. . .(Daniel) who has within him the spirit of the holy gods; and I related the dream unto him....'" 

 Corresponding to the rendering here given, "of the holy god," we read in Chaldee (in which Daniel was composed) the words elain cadisin ('-l-h-y-n q-d-y-sh-y-n) [vocalized this would be 'elahin qaddishin], which means "holy gods" and not "holy God," as Theodotion rendered it. Nor is it surprising if Nebuchadnezzar made such a mistake, and supposed that any force he perceived to be higher than himself were gods, rather than God. Lastly he states also in his following words: " 'Belteshazzar, thou chief of the soothsayers, whom I know to possess within thee the spirit of the holy gods.' " Belteshazzar was chief of the soothsayers or enchanters, as others have rendered it. It is not surprising if he had been appointed chief over all the soothsayers since he had at the king's order been taught the wisdom of the Chaldeans, and had besides been found ten times wiser than all the rest. Let us ask of those who do not concede any historical basis for this vision, what Nebuchadnezzar it was who saw the dream, and who the Daniel was who  declared his dream and foretold things to come. And how did it come to pass that this same Daniel (whose fortitude was, at least according to them, to be understood as divine in origin) was appointed chief of the soothsayers by Nebuchadnezzar, and called his companion?

Verse 7 (=10). "'I saw, and behold there was a tree in the midst of the earth, and its height was very great. ...' "  

It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Ps. 36:35). [This is Ps. 37:35 in the English Bible, and preserves a different reading, taken over from the Septuagint, rather than the Hebrew reading: "... and spreading himself like a green tree in its native soil."] Such men are lifted up, not by the greatness of their virtues, but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: "Learn of Me, for I am meek and lowly in heart" (Matt. 11:29). But as for the fact that, according to Theodotion, he mentions his kutos or height ---- or else his kureia , as he himself later renders it, that is to say, his dominion (a word we have translated as "his appearance") ---- those same detractors of the historicity of this passage slanderously assert that Nebuchadnezzar's dominion never possessed the entire world. He did not rule over the Greeks or barbarians, or over all of the nations in the north and west, but only over the provinces of the East; that is to say, over Asia, not over Europe or Libya. Consequently all these slanders require to be understood as attributable to the devil, for actually we ourselves should accept all this as spoken by way of hyperbole, having in view the arrogance of the impious king, who in Isaiah (chap. 14) makes as great a boast as this, claiming that he possesses the very heaven itself, and the whole earth besides, as if it were a nest full of birds' eggs.

Verses 10, 11 (=13, 14). "'And behold, a watchman and a holy one descended from heaven, and he cried out with a loud voice and spoke as follows: 'Cut down the tree and chop off its branches.. . .'"  
Instead of "watchman" Theodotion uses the Chaldee word itself, hir, which is written with the three letters 'ayin, yodh, and resh. But it signifies the angels, because  they ever keep watch and are prepared to carry out God's command. And so we too follow the example of the angels in their duties when we engage in frequent night-long vigils. Also it is said of the Lord: "He who keepeth Israel will neither slumber nor sleep" (Ps. 120:4, i.e. Ps. 121:4). Lastly, we read a little later: "In the decision of the watchmen, i.e., the angels, lies the decree and the speech and the petition of the holy ones." Moreover it is both Greek and Latin usage to call the rainbow iris, because it is said to descend to earth in a multicolored arch.

Verse 16 (=19). "Then Daniel, whose name was Belteshazzar, began quietly to meditate by himself for about an hour, and his meditations greatly troubled him. And the king answered and said, 'Belteshazzar, let not the dream or its interpretation disturb you.' Belteshazzar answered and said...."  

Daniel silently understood that the dream was directed against the king, and the pallor of his countenance showed forth the fear in his heart, and he felt sorry for the man who had conferred upon him the greatest of honor.  And to avoid all appearance of taunting the king or glorying over him as an enemy, he only told him what he understood of the matter after he had begged to be excused.
 

" 'My lord,  may this dream apply to those who hate thee, and its interpretation to thy foes.'"

And so Nebuchadnezzar, seeing that Daniel was afraid of appearing to speak something of ill omen and against the king's interest, urged him to speak out plainly and truly what he understood of the matter without any apprehension.

Verse 17 (=20). " 'The lofty and vigorous tree which thou sawest, the height of which reached the heavens. .. .' "

He explains the truth without insulting the king,  so as to avoid appearing to charge the king with sinful pride, but rather with overweening greatness.

Verse 20 (=23). " 'Let him be bound with iron and with brass in the grass out of doors, and let him be sprinkled with dew of heaven, and let his feeding be with the wild beasts, until seven times pass over him.'"  

It was also written to the same effect above. And so those who object to the historicity of the narrative ask us how Nebuchadnezzar would have been bound  with chains of iron and brass, or who would have bound him or tied him up with fetters. Yet it is very clear that all maniacs are bound with chains to keep them from destroying themselves or attacking others with weapons.

Verses 21, 22 (=24, 25). " 'This is the interpretation of the sentence of the Most High which has come upon my lord the king. They shall cast thee forth from among men and thy habitation shall be with cattle and wild beasts.. . .'" 

 Daniel moderates the severity of the sentence by complimentary language, so that (variant: and) after he has first set forth the harsher aspects, he may moderate the king's alarm by assurances of the kindlier treatment to follow. He draws the final inference:

Verse 23 (=26). " 'Thy kingdom shall remain unto thee, after thou shalt have acknowledged that power belongs to Heaven.'" 

Those who contest the historicity of this incident and would have it that the devil's original position of honor will be restored to him, make capital of this passage, on the ground that after Nebuchadnezzar has during the seven-year cycle endured torments and bestialization, feeding upon grass and hay, he makes a confession of the Lord and becomes the person he was before. But they are bound to answer the question how it can be consistent for the angels who have never fallen to have someone rule over them once more who has only through repentance been restored to favor.

Verse 24 (=27). " 'Wherefore, O king, let my counsel meet with thy favor, and make up for thy sins by deeds of charity,  and thine iniquities by showing mercy to the poor. Perhaps God will forgive thy transgressions.'"

Since he had previously pronounced the sentence of God, which of course cannot be altered, how could he exhort the king to deeds of charity and acts of mercy towards the poor? This difficulty is easily solved by reference to the example of King Hezekiah, who Isaiah had said was going to die; and again, to the example of the Ninevites, to whom it was said: "Yet forty days, and Nineveh shall be destroyed" (Jonah 3). And yet the sentence of God was changed in response to the prayers of Hezekiah and the city of Nineveh, not by any means because of the ineffectualness of the judgment itself but because of the conversion of those who merited pardon. Morever in Jeremiah God states that He threatens  evil for the nation (Jer. 23), but if it does that which is good, He will alter His threats to bestow mercy. Again, He affirms that He directs His promises to the man who does good; and if the same man thereafter works evil, He says that He changes His decision, not with regard to the men themselves, but with regard to their works which have thus changed in character. For after all, God is not angered at men but at their sins; and when no sins inhere in a man, God by no means inflicts a punishment which has been commuted. In other words, let us say that Nebuchadnezzar performed deeds of mercy toward the poor  in accordance with Daniel's advice, and for that reason the sentence against him was delayed of execution for twelve months. But because he afterwards while walking about in his palace at Babylon said boastingly: "Is this not the great Babylon which I myself have built up as a home for the king by the might of my power and the glory of my name?" therefore he lost the virtue of his charitableness by reason of the wickedness of his pride.

"It may be that God will forgive thy sins."

In view of the fact that the blessed Daniel, foreknowing the future as he did, had doubts concerning God's decision, it is very rash on the part of those who boldly promise pardon to sinners. And yet it should be recognized that indulgence was promised to Nebuchadnezzar in return, as long as he wrought good works. Much more, then, is it promised to other men who have committed less grievous sins than he. We read in Jeremiah also of God's direction to the people of the Jews, that they should pray for the Babylonians, inasmuch as the peace of the captives was bound up with the peace of the captors themselves.

Verses 28, 29 (=31, 32). "While the saying was yet in the king's mouth, a voice from heaven assailed him: 'King Nebuchadnezzar, to thee it is spoken, thy kingdom shall pass away (variant reading: is passing away) from thee and they shall cast thee forth from among mankind.'"

His arrogant boasting is immediately punished by the Lord. For this reason the execution of the sentence is not delayed, lest mercy towards the poor seem to have profited him not at all. But as soon as he has spoken in pride, he straightway loses the kingdom which  had been reserved for him on account of his works of charity.

".. .until thou dost recognize that the Most High reigns in the kingdom of men."

In misery it comes as a great consolation to know, when one is in a painful situation, that a more favorable future will ensue. Yet Nebuchadnezzar's fury and madness were so pronounced that in time of affliction he would not have remembered the blessings which God had promised him.

Verse 31 (=34). " 'I, Nebuchadnezzar, lifted mine eyes toward heaven, and my intelligence returned to me.' " 

 Had he not raised his eyes towards heaven, he would not have regained his former intelligence. Moreover, when he says that his intelligence returned to him, he shows that he had lost not his outward appearance but only his mind.

"'And His kingdom is from generation to generation.' " 

 If we accept this expression in the Scriptures, "From generation to generation," as simply for what it is, then it unquestionably means "for all time to come." But if, on the other hand, "generation and generation" signifies (as we have often asserted) two generations, that of the Law and that of the Gospel, the question comes up as to how Nebuchadnezzar would have known of the unrevealed secrets ("sacraments") of God. [The original for "from generation to generation" is " 'im dar wedar," i.e., "with generation and generation," which Jerome renders as "in generatione et generatione" or "in generation and generation." Undoubtedly the idea of the original is distributive or successive: "unto each successive generation." Jerome's explanation of this characteristic Semitic phrase as an occult reference to the two dispensations of the Old and New Testaments seems very farfetched.] But perhaps we might say this, that after he raised his eyes towards heaven and received back his former estate and exalted and blessed the ever-living God, he would not have failed to know this secret also.

Verse 32 (=35). " 'For He does according to His will, just as  among the powers of heaven, so also among the inhabitants of the earth. ...' "  

This too Nebuchadnezzar expresses like a worldling. For God does not simply do what He wishes, but rather God wishes only that which is good. Nebuchadnezzar, however, expressed himself in this way, in order that even while he declared God's power, he might appear to impugn God's justice, on the ground that he had suffered unmerited punishment.




Verse 33 (=36). "'And my nobles and officers sought me out and I was restored to my kingdom, and all the greater magnificence accrued to me.' "

Well then, according to those who argue against the historical character of this account, all the angelic powers are going to seek out the devil again, and he will increase to such a degree of might, that the very one who formerly exalted himself against God is going to be greater than he was before his sin.

Verse 34 (=37). " 'Now therefore 1, Nebuchadnezzar, do praise, magnify and glorify the King of heaven, for all His works are true and His ways are judgment, and He is able to humble those who walk in pride.' "

Nebuchadnezzar understood the reason why he had suffered in seven years' punishment, and for that reason  he humbled himself, since he had exalted himself against God. 

 CHAPTER FIVE

Verse 1. "Belshazzar the king made a great feast for his one thousand nobles; and each one drank in the order of his age."

It should be known that this man was not the son of Nebuchadnezzar, as readers commonly imagine; but according to  Berosus, who wrote the history of the Chaldeans, and also Josephus, who follows Berosus, after Nebuchadnezzar's reign of forty-three years, a son named Evilmerodach succeeded to his throne. It was concerning this king that Jeremiah wrote that in the first year of his reign he raised the head of Jehoiachin, king of Judah, and took him out of his prison (Jer. 52). Josephus likewise reports that after the death of Evilmerodach, his son [actually his brother-in-law] Neriglissar succeeded to his father's throne; after whom in turn came his son  Labosordach, [the cuneiform spelling is Labashi-Marduk]. Upon the latter's death, his son, Belshazzar [note that Jerome is not aware of Belshazzar's father, Nabonidus], obtained the kingdom, and it is of him that the Scripture now makes mention. After he had been killed by Darius, King of the Medes, who was the maternal uncle of Cyrus, King of the Persians, the empire of the Chaldeans was destroyed by Cyrus the Persian. It was these two kingdoms [the Median and the Persian] which Isaiah in chap. 21 addresses as a charioteer of a vehicle drawn by a camel and an ass. Indeed Xenophon also writes the same thing in connection with the childhood of Cyrus the Great; likewise Pompeius Trogus and many others who have written up the history of the barbarians. Some authorities think that this Darius was the Astyages mentioned in the Greek writings, while others think it was Astyages' son, and that he was called by the other name among the barbarians.  

"And each one of the princes who had been invited drank in the order of his own age." 

 Or else, as other translators have rendered it: "The king himself was drinking in the presence of all the princes whom he had invited." [The latter rendering seems to be the only one justified by the Aramaic original.]



Verse 2. "Being now drunken, he therefore gave order that  the golden and silver vessels be brought in which his father, Nebuchadnezzar, had taken away from the temple which was in Jerusalem, in order that the king might drink from them. ..."

The Hebrews hand down some such story as this: that up until the seventieth year, on which Jeremiah had said that the captivity of the Jewish people would be released  (a matter of which Zechariah also speaks in the first part o£ his book), Belshazzar had esteemed God's promise to be of none effect; therefore he turned the failure of the promise into an occasion of joy and arranged a great banquet, scoffing somewhat at the expectation of the Jews and at the vessels of the Temple of God. Punishment, however, immediately ensued. And as to the fact that the author calls Nebuchadnezzar the father of Belshazzar, he does not make any mistake in the eyes of those who are acquainted with the Holy Scripture's manner of speaking, for in the Scripture all progenitors and ancestors are called fathers. This factor also should be borne in mind, that he was not sober when he did these things, but rather when he was intoxicated and forgetful of the punishment which had come upon his progenitor, Nebuchadnezzar.

Verse 4. "They were drinking wine and praising their gods of gold, of silver, of bronze, of iron, of wood, and of stone."

How great was their folly! As they drank from golden vessels, they were praising gods of wood and of stone. As long as the vessels had been in the idol-temple of Babylon, God was not moved to wrath, for they had evidently consecrated the property of God to divine worship, even though they did so in accordance with their own depraved views of religion. But after they defiled holy things for the use of men, their punishment followed upon the heels of their sacrilege. Moreover they were praising their own gods and scoffing at the God of the Jews, on the ground that they were drinking from His vessels because of the victory their own gods had bestowed upon them. Applying this figuratively, we should have to say that it applies to all the heretics or to any doctrine which is contrary to truth but which appropriates the words of the Biblical prophets and misuses the testimony of Scripture to suit its own inclination. It furnishes liquor to those whom it deceives and with whom it has committed fornication.  It carries off the vessels of God's Temple and waxes drunken by quaffing them; and it does not give the praise to the God whose vessels they are, but to gods of gold and silver, of bronze, of iron, of wood, and of stone. I think that the golden ones  are those which consist of earthly reason. The silver gods are those which possess the charm of eloquence and are fashioned by rhetoric. But those which bring in the fables of the poets and employ ancient traditions containing marked divergences from one another in respect to good taste or folly, such are described as bronze and iron. And those who set forth sheer absurdities are called wooden or stone. The Book of Deuteronomy divides these all into two classes, saying: "Cursed is the man who fashions a graven image and a molten image, the work of the hands of an artificer, and sets it up in a secret place" (Deut. 32:15). For all heretics operate secretly and disguise their fallacious teachings, in order that they may from concealment shoot their arrows against those who are upright in heart.

Verse 5. "At that same hour some fingers appeared as if they were of a human hand, writing something over against the lampstand upon the surface of the wall of the king's palace. And the king watched the joints of the hand as it wrote." 

 He puts it nicely when he says, "At that same hour," just as we earlier read concerning Nebuchadnezzar, "While the saying was yet in the king's mouth." This was in order that the offender might recognize that his punishment was not inflicted upon him for any other reason but his blasphemy.

 But as for the circumstance that the fingers seemed to be writing on the wall over against the lampstand, this was to avoid having the hand and the written matter appear at too great a distance from the light (to be clearly visible). And the fingers wrote upon the wall of the royal palace in order that the king might understand that the inscription concerned himself.

Verse 6. "Then the king's expression was altered. ..." 

Here too it is to be observed concerning those Psalms entitled: "For those who will suffer alterations (or vicissitudes)," that the alteration of fortune is not only the lot of the saint but also of the sinner. ["For those who will suffer alteration" is a remarkable interpretation of the Hebrew (al-shoshannim)----"according to lilies" (RSV)----rendered in the Authorized Version as  "upon Shoshannim." The Vulgate rendering, following that of the Septuagint, is based upon a very implausible vowel pointing: 'al-sheshonim.'] For we read in this connection: "King Belshazzar was considerably disturbed and his countenance was altered."
 
Verse 7. The king therefore cried out vehemently that the magicians should be brought in, and the Chaldeans and the soothsayers...." 

 Forgetting about the experiences of Nebuchadnezzar, he was following after the ancient and ingrained error of his family, so that instead of summoning a prophet of God he summons the magicians and Chaldeans and soothsayers.

". . .he shall be clothed in purple and he shall have a golden necklace about his neck." 

 It is, of course, ridiculous of me to argue about matters of gender in a commentary on the prophets; but inasmuch as an ignorant but ostentatious critic has rebuked me for changing "necklace" (torquis) from feminine to masculine, I will make the brief observation that while Cicero  and Vergil use "necklace" in the feminine, Livy uses it in the masculine.

"...and he shall be the third man in my kingdom. ..."

That means either that he is to be third in rank after the king, or else one of the three princes of the realm----for we elsewhere read of the tristatai. [A tristates is one who stands next in rank to the king and queen, i.e., a vizier.]

Verse 10. "Now the queen, by reason of what had happened to the king and his nobles, entered into the banquet-hall. ..." 

Josephus says she was Belshazzar's grandmother, whereas Origen says she was his mother. She therefore knew about previous events of which the king was ignorant. So much for Porphyry's far-fetched objection [lit.: "Therefore let Porphyry stay awake nights"----evigilet], who fancies that she was the king's wife, and makes fun of the fact that she knows more than her husband does.

Verse 10 (=11). "'There is a man in thy kingdom who possesses within him the spirit of the holy gods.'" 

 All the authorities except Symmachus, who adheres to the Chaldee original, render: "the spirit of God."

"'. .. and in the days of thy father, wisdom, and knowledge were found in him.. . .' "

She calls Nebuchadnezzar his father, according to the custom of the Scriptures, even though,  as we remarked before, he was actually his great-grandfather. But Daniel's godly manner of life even amongst the barbarians is worthy of our imitation, for the very grandmother or mother of the king extolled him with such words of praise because of the greatness of his virtues.

Verse 11. "To this Daniel made answer before the king, saying: 'Thy gifts be unto thyself, and bestow the presents of thy house upon someone else. .. .'"

We should follow the example of a man like Daniel, who despised the honor and gifts of a king, and who without any reward even in that early day followed the Gospel injunction: "Freely have ye received, freely give." And besides, when one is announcing sad tidings, it is unbecoming for him willingly to accept gifts.

Verse 19. "'He slew whomever he would and smote to death whomever he wished to; those whom he wished he set on high, and brought low whomever he would.' "  

Thus he sets forth the example of the king's great-grandfather, in order to teach him the justice of God and make it clear that his great-grandson too was to suffer similar treatment because of his pride. Now if Nebuchadnezzar slew whomever he would and smote to death whomever he wished to; if he set on high those whom he would and brought low whomever he wished to, there is certainly no Divine providence or Scriptural injunction behind these honors and slayings, these acts of promotion and humiliation. But rather, such things ensue from the will [reading voluntate for the erroneous voluntas of the text] of the men themselves who do the slaying and promoting to honor, and all the rest. If this be the case, the question arises as to how we are to understand the Scripture: "The heart of a king reposes in the hand of God; He will incline it in whatever direction He wishes" (Prov. 21:1). Perhaps we might say that every saint is a king, for sin does not reign in his mortal body, and his heart therefore is kept safe, for he is in God's hand (Rom. 6). And whatever has once come into the hand of God the Father, according to the Gospel, no man is able to take it away. And whoever is taken away, it is understood that he never was in God's hand at all.

Verses 22, 23. " 'Thou too, his son, O Belshazzar, hast not humbled thine heart, even though thou knewest all these things, but hast lifted thyself up against the ruler of heaven....'" 



Because thy great-grandfather, she says, lifted up his heart and hardened his spirit in pride, he therefore was put down from his royal throne and his glory was taken away, and so on (Jer. 4). Therefore in thy case also, because thou knewest these things about thy relative and didst understand that God resists the proud and gives grace to the humble, thou shouldest not have lifted up thy heart against the ruler of heaven and scoffed at His majesty and perpetrated the deeds which thou hast. Some authorities apply this passage to Antichrist, on the ground that he has imitated the pride of his father, the Devil, and has raised himself up against God. But they must deal with the question of whom Daniel represents, and who is to be understood as interpreting the inscription of God, and who these Medes and Persians are who put Antichrist to death and succeed to his royal power. For there is no doubt but what it is the saints who are to rule after the Antichrist.

Verses 25-28. "This is the inscription which has been set up: MANE, THECEL, PHARES. And this is the interpretation of the sentence: 'MANE' means that God has numbered thy kingdom and brought it to an end. 'THECEL' means it has been weighed in the scales and has been found deficient (Vulg.: thou hast been weighed and hast been found. .. .). 'PHARES' means that thy kingdom has been removed and given to the Medes and Persians."

The inscription  of these three words on the wall simply meant: "Mane, Thecel, Phares"; the first of which sounds forth the idea of "number," and the second "a weighing out," and the third "removal." And so there was a need not only for reading the inscription but also for interpreting what had been read, in order that it might be understood what these words were announcing. That is to say, that God had numbered his kingdom and brought it to an end, and that He had seized hold upon him to weigh him in His judgment-scales, and the sword would slay him before he should meet a natural death; and that his empire would be divided among the Medes and Persians. For Cyrus, the king of the Persians, as we have already mentioned, overthrew the Chaldean Empire in alliance with Darius, his maternal uncle.

Verse 29.  "Then at the kings order Daniel was clothed with purple and a golden chain was placedaround his neck, and he was proclaimed to have authority as third ruler in the kingdom." 

 Or else, it might be construed as having authority over a third part of the kingdom. At any rate he received the royal insignia of necklace and purple, with the result that he appeared more notable to Darius, who was to be the successor in the royal power, and all the more honorable because of his notability. Nor was it strange that Belshazzar should have paid the promised reward upon hearing sad tidings. For either he supposed that his predictions would take place in the distant future, or else he hoped he would obtain mercy by honoring the prophet of God. And if he did not obtain this boon, it was because his sacrilege toward God outweighed the honor he accorded to man.

Verses 30, 31. "On that same night Belshazzar, King of the Chaldeans, was slain, and Darius the Mede succeeded to his kingdom at the age of sixty-two."

Josephus writes in his tenth book of the Jewish Antiquities that when Babylon had been laid under siege by the Medes and Persians, that is, by Darius and Cyrus, Belshazzar, King of Babylon, fell into such forgetfulness of his own situation as to put on his celebrated banquet and drink from the vessels of the Temple, and even while he was besieged he found leisure for banqueting. From this circumstance the historical account could arise, that he was captured and slaughtered on the same night, while everyone was either terrified by fear of the vision and its interpretation, or else taken up with festivity and drunken banqueting. As for the fact that while Cyrus, King of the Persians, was the victor, and Darius was only King of the Medes, it was Darius who was recorded to have succeeded to the throne of Babylon, this was an arrangement occasioned by factors of age, family relationship, and the territory ruled over. By this I mean that Darius was sixty-two years old, and that, according to what we read, the kingdom of the Medes was more sizable than that of the Persians, and being Cyrus's uncle, he naturally had a prior claim, and ought to have been accounted as successor to the rule of Babylon. Therefore also in a vision of Isaiah which was recited against Babylon, after many other matters too lengthy to mention, an account is given of these things which are to take place: "Behold I Myself will rouse up against them the Medes, a people who do not seek after silver nor desire gold, but who  slay the very children with their arrows and have no compassion upon women who suckle their young"  (Isa. 13:7). And Jeremiah says: "Sanctify nations against her, even the kings of Media, and the governors thereof and all the magistrates thereof and all the land under the power thereof" (Jer. 51:28). Then follow the words: "The daughter of Babylon is like a threshing-floor during the time of its treading; yet a little while, and the time of its harvesting will come" (Jer. 51:33). And in testimony of the fact that Babylon was captured  during a banquet, Isaiah clearly exhorts her to battle when he writes: "Babylon, my beloved, has become a strange spectacle unto me [this rendering differs from the Hebrew original and the Septuagint, and seems altogether unjustified]: set thou the table and behold in the mirrors [the Hebrew says: "set the watch"] those who eat and drink; rise up, ye princes, and snatch up your shields!" (Isa. 21:4, 5).


CHAPTER SIX
Verses 1. "It pleased Darius to appoint over his kingdom one hundred and twenty satraps, that they might be throughout his whole kingdom; and over them there were three princes, of which Daniel was one."

  Josephus, of whom we made mention above, in writing an account of this passage, put it this way: Now Darius, who destroyed the empire of the  Babylonians in cooperation with his relative, Cyrus, ---- for they carried on the war as allies ---- was sixty-two years of age at the time he captured Babylon. He was the son of Astyages, and was known to the Greeks by another name. Moreover he took away the prophet Daniel with him and took him to Media, and made him one of the three princes who were in charge of his whole kingdom. Hence we see that when Babylon was overthrown, Darius returned to his own kingdom in Media, and brought Daniel along with him in the same honorable capacity to which he had been promoted by Belshazzar. There is no doubt but what Darius had heard of the sign and portent which had come to Belshazzar, and also of the interpretation which Daniel had set forth, and how he had foretold the rule of the Medes and the Persians. And so no one should be troubled by the fact that Daniel is said in one place to have lived in Darius's reign, and in another place in the reign of Cyrus. The Septuagint rendered Darius by the name Artaxerxes. But as for the fact that a non-chronological order is followed, so that some history is narrated in the reign of Darius before material is given for Belshazzar's reign [cf. 7:1 and 8:1, which of course follow chap. 6], whereas we are subsequently to read that he was put to death by Darius, it seems to me that the anachronism results from the fact that the author has brought all the historical portions together in immediate sequence. Therefore it is at the close of the earlier vision that he had stated: "And Darius the Mede succeeded to the realm at the age of sixty-two." And so it was under this Darius who put  Belshazzar to death that the events took place of which we are about to speak.

"Moreover the king was planning to set Daniel over the whole realm. Consequently the princes and satraps sought an opportunity to find out something against Daniel as touching the king...."

Instead of "princes"  ----the rendering used by Symmachus ---- Theodotion translated it as taktikoi ["military tacticians"], and Aquila as synektikoi ["liaison officers?"]. And when I inquired as to who these tacticians or liaison princes might be, I read it more clearly specified in the Septuagint, which renders: "...and the two men whom the king had appointed with Daniel, and also the one hundred twenty satraps." And so it was the fact that the king was planning to appoint Daniel as chief ruler even over the two princes who had been associated with him in a triumvirate that gave rise to the envy and intrigue.  They sought an opportunity to find out something against Daniel as touching the king [literally: "from the side of the king," representing the Aramaic "missad malkuta'" ----"from the side of the kingdom"]. And in this passage the Jews have ventured some such deduction as this: the side of the king is tantamount to the queen or his concubines and other wives who slept at his side. And so they were seeking for a pretext in things of this sort, to see whether they could accuse Daniel of wrong in his speech or touch or movements of his head or any of his sensory organs. But, say the Jews, they could find no cause for suspicion whatsoever. Since he was a eunuch, they could not even accuse him on the score of lewdness. This interpretation was made by those [Jews], who make a practice of fabricating long tales on the pretext of a single word. I myself would simply interpret this as meaning that they were unable to discover any pretext of accusation against him in any matter in which he had injured the king, for the simple reason that he was a faithful man and no suspicion of blame was discoverable in him. Instead of "suspicion" Theodotion and Aquila have rendered "offense" (amblakema), which is essaitha in the Chaldee . And when I asked a Jew for the meaning of this word, he replied that the basic significance of it was "snare," and we may render it as a "lure" or sphalma, that is, a "mistake." Furthermore Euripides in his  "Medea" equates the word amplakiai ["offenses"] (spelling it with a p instead of a b) to hamartiai, that is to say, "sins."

Verse 5. "Therefore those men said: 'We will not find any pretext against Daniel, except perhaps in the law of his God.'"

  Blessed indeed is a life so led that even enemies can find no cause for accusation, except perhaps in matter pertaining to God's law.

Verse 6. "Then the princes and satraps privily withdrew to the king and thus spoke to him." 

 It was well said that they privily withdrew [or "went surreptitiously"] for they did not come right out with what they were aiming at, but contrived their plot against a private enemy on the pretext of honoring the king.

Verse 8. "Now therefore, O king, confirm the measure and write the decree so that it may not be altered,  according to the custom established by the Medes and Persians."

It is perfectly evident, as we have remarked above, that there was only one kingdom of the Medes and Persians both, under the rule of Darius and Cyrus.

Verse 10. "Now when Daniel learned of it, that is, of the law which had been enacted, he entered his house, and with the windows in his upper room opened up in the direction of Jerusalem, he continued to bow his knees three times a day and worshipped, and made confession before his God just as he was previously accustomed to do." 

We must quickly draw from our memory and bring together from all of Holy Scripture all the passages where we have read of domata, which mean in Latin either "walled enclosures" (menia) or "beds" or "sun-terraces," and also the references to anogaia , that is, "upper rooms." For after all, our Lord celebrated the passover in an upper room (Matt. 14), and in the Acts of the Apostles the Holy Spirit came upon the one hundred and twenty souls of believers while they were in an upper room (Acts 2). And so Daniel in this case, despising the king's commands and reposing his confidence in God, does not offer his prayers in some obscure spot, but in a lofty place, and opens up his windows towards Jerusalem, from whence he looked for the peace [of God]. He prays, moreover, according to God's behest, and also according to what Solomon had said when he admonished the people that they should pray in the direction of the Temple. Furthermore, there are three times in the day when we should bow our knees unto God, and the tradition of the Church understands them to be the third hour, the sixth hour, and the ninth hour [i.e., 9:00 A.M., 12:00 M., and 3:00 P.M.]. Lastly, it was at the third hour that the Holy Spirit descended upon the Apostles (Acts 3) [misprint for Acts 2:15]. It was at the sixth hour that Peter, purposing to eat, ascended to the upper room for prayer (Acts 10). It was at the ninth hour that Peter and John were on their way to the Temple (Acts 3).

Verse 11. "Those men, therefore, conducted an inquisitive search and discovered Daniel in prayer and making supplication unto his  God." 

From this passage we learn that we are not to expose ourselves rashly to danger, but so far as it lies in our power, we are to avoid the plots of our enemies. And so in Daniel's case, he did not contravene the king's authority in a public square or out in the street, but rather in a private place, in order that he might not neglect the commands of the one true God Almighty.

Verse 12. " 'Hast thou not ordained, O king, that any man who makes a request of any other person besides thee, whether god or man, shall be thrown into the lion-pit?' The king answered them, saying. ..."

They do not mention Daniel's name, so that when the king has made a general answer as to the order he gave, he may then be bound by his own word, and not deal with Daniel in any other fashion than he has stated.

" 'What you have said is true, according to the decree of the Medes and Persians, which it is not lawful to violate.' " 

We repeatedly take note of every passage which speaks of the kingdom of the Medes and Persians, so that we may dispose of the knotty problem of why Daniel speaks of the kingdom in one place as being under Darius, and in another as being under Cyrus.

Verse 13. "Then they answered before the king and said, 'Daniel, who is of the captivity of Judah, has paid no heed to thy law....'"

In order to magnify  the dishonor involved in this contempt, they speak of the man who showed this contempt for the king's commands as a mere captive.

Verse 14. "And when the king heard this  statement, he became quite grieved and applied himself on Daniel's behalf that he might deliver him." 

 He realized that he had been tripped up by his own reply to their question, and also that envy was the motive of their plot. And so to avoid the appearance of acting against his own law, he wanted to deliver Daniel from danger by ingenuity and strategy rather than by exerting his royal authority. And so earnestly did he labor and strive that he would not accept any food, absolute monarch though he was, even until sunset. And as for the plotters, so firmly did they persist in their evil purpose that no consideration of the king's personal desire or of the damage he would sustain had any effect upon them.

Verse 15. "But those men, understanding the king's intent, said to him: 'Be it known to thee, O king, that no law of the Medes and Persians, nor any decree which the king has enacted, is capable of alteration.' " 

 Just as the king understood that the princes were making their accusation out of motives of envy, so also they for their part understood what the king's purpose was, namely that he wished to rescue Daniel from imminent death. And so they allege that according to the law of the Medes and Persians, the commands of a king cannot be nullified.

Verse 16. "Then the king gave order, and they brought Daniel and cast him into the pit of lions. And the king said to Daniel: 'Thy God whom thou dost ever serve will Himself deliver thee.'" 

He gives way to the crowd and dares not to withhold from his plotting adversaries the death of his friend, and he commits to the power of God the purpose which he himself was unable to attain. Nor does he use the language of doubt, so as to say, "If He be able to deliver thee"; but rather he speaks with boldness and confidence and says, "The God whom thou dost ever serve shall Himself deliver thee." He had heard, of course, that three youths who were of a lower rank than Daniel himself had triumphed over the flames of Babylon. He had heard that many secrets had been revealed to Daniel, and therefore regarded him highly,  and held him, captive though he was, in the greatest honor.

Verse 17. "A single stone was brought and placed over the opening of the pit, and the king sealed it with his ring... ." 

He sealed with his ring the rock by which the  opening of the pit was shut up, so that the enemies of Daniel might not make any attempt to harm him. For he had entrusted him to the power of God, and although not worried about lions, he was fearful of men. He also sealed it with the ring of his nobles, in order to avoid all ground for suspicion so far as they were concerned.

Verse 18. "And the king departed to his own house, and went to bed without partaking of supper. ..." 

 How sincere was the king's good will, when he would not touch food night or day or grant his eyelids sleep, but as long as the prophet was in danger he himself remained in a state of sympathetic suspense. But if a king who knew not God did such a thing for another man whose deliverance he desired, how much more ought we to implore God's mercy for our own sins with fastings and watchings.

Verse 19. "Then the king arose at the break of dawn and proceeded with haste to the pit of lions."
The term "pit" (lacus) implies a really deep depression, or dry cistern, in which the lions were fed. And so he proceeded hastily to the pit at the break of dawn, believing that Daniel was alive. But in Latin the word lacus is applied to a body of fresh water, such as Lake Benacus [the modern Garda] and Lake Larius [now Lake Como], and the rest of them. The Greeks call it limne, that is, "a body of standing water" (stagnum).

Verse 20. "And approaching the pit, he called out to Daniel with a tear-choked voice and addressed him." 

 By his tears he showed his inner emotion, and forgetting his royal dignity, the conqueror ran to his captive, the master to his servant.

Verse 20b. " 'O Daniel, servant of the living God....'"

He calls Him the living God in order to distinguish Him from the gods of the Gentiles, who are but effigies of the dead.

" 'Dost thou deem that thy God, whom thou ever servest, has been able to deliver thee from the lions?' 

 " It was not that he had any doubts about the power of the God of whom he had previously affirmed, "Thy God, whom thou ever servest, will Himself deliver thee." But he phrased the sentence doubtfully in order that when Daniel [reading "Daniel" instead of the  meaningless ablative "Daniele"] made his appearance unharmed, the king's anger at the princes might seem the more justified, in proportion to the incredibility of the event.

Verse 21. "'O king, live forever!'"  

Daniel honors the one who accords honor to him, and prays for him eternal life.

Verse 22.  " 'My God sent His angel and shut up the lions' mouths, and they did me no harm.. . .'"  

The fierceness of the lions was not altered, but their gaping jaws were closed by the angel, and also their voracious hunger, and that too for the reason that the prophet's good works had gone before him. And so his deliverance was not so much a matter of grace as of reward for his unrightness. And these words might be uttered by every saint, for he has been snatched from the mouths of lions unseen and from the infernal pit, because he has trusted in his God.

Verses 25-27. "Then king Darius wrote unto all the peoples, tribes and language-groups who dwelt in all  the earth, saying:  'Your peace be multiplied! I have enacted a decree that in all my empire and kingdom men are to dread and tremble before the God of Daniel. For it is He who is the living God and the One who abides forever, and His rule shall not be overthown, and His power shall eternally endure. It is He who is the Deliverer and Savior, who performs signs and wonders in heaven and on earth, and who has delivered Daniel from the pit of lions.'"

Just as in the case of Nebuchadnezzar's writing unto the language-groups and nations one authority has interpreted them to signify hostile powers, so also this same man interprets the action of Darius, on the ground that he summons them all to repentance. And he poses the question as to whether this will take place in this world or in the other world, or even after other worlds have intervened. We deem these speculations to be absurd and account them as empty fables, and make this single observation: that the reason why signs are performed amid barbarian peoples through the agency of God's servants is that the worship and religion of the only God may be proclaimed.

Verse 28. "Thereafter Daniel lived on until the reign of Darius and the reign of Cyrus the Persian."

And so the statement which we read above at the end of the first vision, "And Daniel lived until the first year of King Cyrus," is not to be understood as defining the span of his life. In view of the fact that we read in the last vision: "In the third year of Cyrus, King of the Persians, a word was revealed to Daniel, whose surname was Belteshazzar"; this is what is meant, that up to the first year of King Cyrus, who destroyed the empire of the Chaldeans, Daniel continued in power in Chaldea, but was afterwards transferred to Media by Darius.  





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