但以理書註釋 第 1 章

And the king Ashphanez said to his chief eunuch that he should bring in some of the sons of the captivity of the children of Israel, and of the seed of the kingdom, and of the Phorthommin.

'Phorthommin'—he means either a nation or a race;

or rather a nation, perhaps a barbarian one.

This is permitted, so that by comparison the power of God might be made manifest;

and what happened in the case of the many, happened also in the case of wisdom.

For lest anyone should ascribe the things that came to pass to Persian wisdom, others also learned together with them, unto their refutation.

For it is chiefly by comparison that matters are judged among the unthinking.

Therefore God works everywhere by comparison;

and when He speaks concerning Himself, He does not disdain to set Himself alongside the gods and to compare Himself with them:

'There is none like unto Thee among the gods, O Lord.'

Youths in whom there was no blemish, fair to look upon, and skilful in all wisdom.

And this too is a hindrance to temperance and to the love of wisdom.

But for what reason does he also seek out such youths, so as to surpass all the others both in the vigour of their limbs and in the comeliness of their appearance? Let us hearken.

If a king seeks out such men—a barbarian king—how much more does God, who is the lover of the beauty of the soul? If those who have a blemish in the body would not be worthy to stand before that king ('For in whom,' he says, 'there is no blemish'), much more does it not befit those who have a blemish in the soul to stand before God.

And with good reason he also seeks out strong men—for the services within, he says—or he speaks also of the strength of the soul, that is, of those able to stand before the king.

But for what reason does he seek out those fair of appearance? For those other qualities are for use—I mean wisdom and understanding of mind;

but this—for what reason? Inasmuch as, being a barbarian and a worldly man, he seeks this out from much love of display;

for the philosopher ought to seek out only the things of the soul.

For just as we seek fine garments for no use at all, so also he seeks out fair countenances, like statues.

But God—for what reason did He make beauty? Hear another who says:

'For from the greatness and beauty of created things the Author of their being is proportionately beheld.'

And one may see many things in the body that have come to be for us not only for use, but also for beauty.

For the colours and the fair complexions are for this reason, not for use alone.

For it were possible even to be black, and yet nothing be overlooked as regards use.

And our hair too is for this reason;

for if a man have long hair, it is a dishonour unto him.

And the neck too, upright and having a well-proportioned length;

and unto this end all things have been fashioned for us with comeliness, so that, if you cut off but a little from the whole, you mar its beauty, while its usefulness remains.

Whence indeed the Creator fashioned this living creature for us chiefly also with a view to beauty;

and not this only, but also all the other things.

But of this beauty He gave more to some, and less to others.

And upon many, after they were born, He put on a grace which they did not have of themselves.

And from its very position you will see the beauty—such as that the eyes lie in a lofty place, like the rainbow, and have within them the rounded part turned as on a lathe, the blending of colours, the exactness, the genuineness, the whiteness that is truly white.

'But beauty has become a stumbling-block,' says one.

Not by reason of its own nature, but by reason of the heedlessness of those who are ensnared.

'For do not,' he says, 'diligently regard another's beauty.'

He did not say simply, 'Do not regard beauty,' but he added, 'Another's,' inasmuch as he commends the enjoyment of what is one's own.

For why did she not throw Joseph headlong, nor make him a fool, nor fill him with vainglory and conceit? 'Let the hind of thy love,' he says, 'and the colt of thy graces, keep company with thee.'

This too is a bond of marriage, so that men are set aflame with desire for the bodies.

For since He fashioned for us a life that is toilsome and full of hardship,

He also granted a certain consolation.

Hence there is for us a kindling of that love which holds all things together.

For God laboured much and took much pains, that the bond of marriage might remain unbroken.

'And yet this very thing,' says one, 'became a stumbling-block from the beginning.'

For the sons of God, seeing the daughters of the Hebrews [

of men], that they were fair, took unto themselves.

It was not this that became the stumbling-block, but the incontinence of those men.

He made them fair, not that the daughters might become shameless, but that each man might cherish his own.

'And understanding,' he says, 'in all wisdom;'

that is, diligent, receptive to all wisdom;

'to teach them the letters and the tongue of the Chaldeans.'

Now Moses, though a commoner, was brought up as a king;

but these, though of royal race, were reared in the rank of servants belonging to masters.

It is well provided beforehand that they should learn the letters and the tongue of the Chaldeans, so that when Daniel was about to converse with the king concerning those great matters, no one interposing between might do mischief to any of the things spoken.

And for what reason does this also come to pass? That you may learn his love of wisdom, and may see straightway from the very beginning how superior he is to the belly.

And yet another might have said, 'I am a captive, I have nowhere to obtain the necessary food, God will surely pardon me.'

for not merely for some reward and out of fear did he serve God, but also out of love, enjoying much care, and the time was not short.

For three years they pursued the love of wisdom, for the three years they fasted.

Do you see his understanding? Where it was needful to be on guard, he was exceedingly careful and provident, and did not simply cast himself forward, but entreated and besought;

but where nothing was harmful, he did not decline to learn a barbarian tongue and such wisdom.

For indeed the learning was not the accusation, but the using of it.

In this way especially would he learn the wisdom that was his own;

again by comparison, that he might learn that there is no other wisdom such as that of the Hebrews, that he might be the stronger.

And yet, if it had even been unlawful, here too he would have stood firm and contended.

Do you see that his virtues sprang from the same source whence come the gluttons, whence come those who preferred the garlic to the manna? Hence Daniel, being a lover of wisdom, was made manifest.

And there were among them, of the sons of Judah, Daniel, and Hananiah, and Azariah, and Mishael.

And the chief eunuch put names upon them: to Daniel, Belteshazzar, and to Hananiah, Shadrach, and to Azariah, Abednego [

Abednego], and to Mishael, Meshach.

'Upon Daniel,' he says, 'he put the name Belteshazzar.'

And their god was so called; or rather, the king's son was so called.

Did he then dare to call the captive by such a name? Indeed he would certainly have dared to;

yet it is not the same name, but the difference is great, just as in the case of Joseph, whose father bowed down before him.

And what great thing is it that he was called by this name? Do we not even now see many private persons called by the names of kings? But not within the royal palaces, he says.

And for what reason does the change of names take place? See how affairs are being ordered and arranged from every quarter.

He does not see the dream at first, but only when the three years had been fulfilled.

Do you see that God is ordering all things? For what purpose, then? That he might enjoy greater boldness of speech.

And yet, one might say, he would have been marvelled at more plainly and made manifest, had he seen the dream before the three years.

But then the decree would not have come against them as well, and besides, Daniel would not have been believed.

For this reason the eunuch receives, in small and lesser matters, a proof of God's favour toward them, so that when they should ask him for greater things he might not, in unbelief, spurn them; and that they might learn to converse well, that they might enjoy greater boldness.

Do you not see this same thing happen in the case of David? how the king disbelieved him when he promised to slay the foreigner, judging the matter by his youthful age? See then how this man came to learn the reason of the course he took.

Moses and Daniel learned thoroughly the lore of the barbarians.

For lest they should seem, out of ignorance, to prefer what was their own to what belonged to strangers, for this reason he permits them to partake of those things also, so that when you see, or rather hear, Moses declaring that 'There is no wisdom

such as ours,' you may not think the declaration to be one of affection or love, but of upright judgment.

For neither can it be said that, out of a grudge against those who taught him, he sprang away from their instruction.

For both of them enjoyed much honour, and yet they preferred what was their own.

Which very thing Paul also marvelled at when he said:

He chose not to have the passing enjoyment of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt.

And Daniel purposed in his heart that he would not defile himself with the king's table, nor with the wine of his drink, and he requested of the chief eunuch that he might not defile himself.

And God gave Daniel into favour and compassion before the chief eunuch.

See him a leader in things that are good.

Thus from the very outset he made plain that he was someone great and admirable.

For it is by the better name that Scripture calls this man.

But in those matters wherein it was possible, he kept the law.

Who else, tell me, would have reckoned the royal table to be a defilement? See how from the very beginning he at once displays his philosophy.

And he requested, it says, of the chief eunuch, that he might not be defiled.

He did not say, 'I will give up my life,' but he asked, if it were possible, to escape notice.

For what reason, he says, should I make a display of myself?

But Joseph was not so, nor was Moses.

What then? Shall we condemn them? God forbid!

for they did not know what it really was.

For as yet there was, according to the law, no abstaining from foods.

See him both reproving and practising true wisdom, and even in small matters displaying his philosophy.

And it is as the apostles said: 'These things one ought to have done, and not to have left the others undone.'

And these things he did, not because they were meats offered to idols, but because they were forbidden by the law.

How then did he persuade him? See how he at once resolved the difficulty for you.

God gave, it says, Daniel into favour and compassion before the chief eunuch.

This happened also in the case of Joseph:

there too Joseph obtained mercy and found favour before the captain of the guard;

yet both were slaves, and in the households of others...

For indeed the things that were said were truly sufficient to let loose the wrath of the king.

What do you say? Do you call the master's table accursed? Have you shown yourself purer than we? Do you not know that it is for this very purpose that you have learned both the tongue and letters of the Chaldeans, that you might be transferred into our order? But why at all did the eunuch feel any respect for him? The child was contemptible, a captive.

For even if he was worthy of respect, yet the danger did not allow him to appear worthy of respect.

For this reason, having said that 'He gave him into favour,' he then relates the words of the eunuch and, again, his fear.

How so? It was not possible, but rather forbidden, unless grace from above were ordering all things.

And Daniel said to Amelsar, whom the chief eunuch had set over Daniel, Hananiah, Azariah, and Mishael:

Test now your servants for ten days, and let them give us some of the seeds of the earth, and we will eat, and we will drink water;

and let our countenances be seen before you, and the countenances of the youths who eat the king's table;

and as you may see, deal with your servants accordingly.

And he hearkened to him, and tested them for ten days.

And after the end of the ten days their countenances appeared fairer, and they were stronger in flesh than the youths who ate the king's table.

Great was their boldness, greatest their eagerness, great their understanding, great their faith.

Test your servants for ten days.

Then, lest you should think the brightness of their faces to belong to the nature of the vegetables, behold too the water, which does not nourish.

And they appeared not merely in good condition, but even in better condition than those who enjoyed the royal table.

That meat and wine are wont to nourish more than all else, is plain to everyone.

See how from the very outset the grace at once blossomed forth, springing both from the free choice of the youths and from the grace of God.

For the free choice came from their being unwilling to be defiled, and the grace from their being made able.

And let them be seen, he says, before you.

To you we entrust the judgment.

Light and easy is the favour he asks;

be assured of it through the facts themselves.

and before the end I make no pronouncement, for your sake.

See how he at once instructed even the household servants, and taught them that he is a lover of God.

And he did not simply say, 'Deal with us,' but, 'With your servants;'

and at the very beginning he spoke thus:

They did not refuse to render human honours where it in no way harmed piety;

since Paul also does this very thing.

Beginning his defence, he begins with praises of the one who judges, speaking thus:

Since through you we enjoy much peace;

and he made use of the courtesies of civic life.

And when Nathan prophesies he does obeisance to David, and Jacob to Pharaoh, and Abraham to those who dwelt among him.

And this man himself says, 'Live for ever!'

Behold a saying full of flattery.

But I would not call this flattery; rather, prudence and wisdom.

'Walk in wisdom toward those who are outside, redeeming the time.'

So also did Christ teach:

'Render unto Caesar the things that are Caesar's, and unto God the things that are God's.'

What then? Were the seeds unclean? By no means, nor yet the water.

And this they continued to do for three years.

'And at the end of the days,' he says, 'after which the king had said they should be brought in, the chief eunuch brought them in before Nebuchadnezzar.'

'And among them all none were found like Daniel, and Hananiah, and Mishael, and Azariah.'

'And they stood before the king;'

'and in every matter of wisdom and understanding, concerning which the king inquired of them, he found them ten times better than all the enchanters and the magicians who were in all his kingdom.'

'And at the end of the days,' he says, 'their appearance was seen to be good, and they advanced in beauty and healthy condition.'

Behold, things contrary to nature;

behold the Creator opening up, as it were, His own working.

For just as that modeller would be shown to be most skilled who is able not only to melt down the bronze and shape it anew, but no less than this, is able to correct a statue already made;

so also in the case of God and of those young men one may perceive.

For to show bodies flourishing on such food was no less a proof, in the account of creative power, than to make man from the earth.

Whence the fair complexion? Whence the bloom that shone forth? Whence the strength? And you know that both drinking of water and the eating of seeds diminish strength.

For neither could he bring himself to eat bread.

And no small is the difference between grain that has been prepared and that which is unwrought.

For strength comes not only from eating, but also from the digesting of what is given;

and these things were not, according to nature, such as to be digested.

Observe these signs taking their beginning not from the ambition of those who asked, but having their occasion from a necessary need.

For not simply, with nothing set before him, did he leap into the trial, but because necessity called him to this.

So far removed from ambition was the soul of these young men.

And yet, who, having so great a faith, and being in the midst of barbarians, would not have wished to display to the rulers the goodwill which God bears toward them? But not these men.

Observe again, in the case of the elders who reproved, how it comes of necessity.

'In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed a dream, and his spirit was troubled, and his sleep departed from him.'

And yet this is the twelfth year.

For if it was three years after the city was taken, and it was taken in the ninth year, then this is the twelfth year.

Some say that among the Hebrews both this number and that are formed by the same sign.

Either it is an error of the copyist, or the young men stood forth in the second year.

But a more perplexing matter arises.

And what is that? That the king did not know what the dream was.

For if this had not happened, the wisdom of Daniel would not have been made manifest.

For we see that he would have been summoned, and would have told what was to come;

but the outcome not yet being present, who is true and who is false? And this must be tested in other cases.

Let this very dream itself be brought forth into the midst;

let Daniel say what he said, and let those others say the contrary.

Whence is it plain who lies and who speaks the truth? Now therefore he furnishes the proof.

But in the case of Joseph it did not happen so; rather, that man tells the dream:

And it is worth marveling how in Egypt the wise men of the Egyptians were not willing to invent anything, though there was no danger in doing so, but said that they were at a loss.

But if they know not how to interpret dreams, wherein else is one to trust them? Otherwise, it was not fitting that this should happen there;

but in the case of Joseph's prophecy it happened openly, and especially in the case of the eunuchs.

And observe that these men do not summon Daniel, but choose rather to die than to see him held in honor.

Was it then for this reason alone that the dream appeared, that Daniel might be admired? I for my part would not say so.

Since even if this were the only thing, the achievement was great and marvelous, that so great a knowledge of God should come to pass.

Yet this is not the only thing.

But what? That this man too might be brought to sobriety by learning that his race would not rule for ever (for if, even when these things had been spoken, he did not abate his arrogance, much more would he not have done so had they not been spoken);

in order that he might acknowledge God to be Lord of all.

For since they were rather given to dreams, on this account these things came to pass.

Hence he persuades them concerning things to come, and since it was chiefly by this that they honored their gods—namely, by foreseeing the future.

For indeed all their sorcery was concerned with this.

'And the decree went forth, and the wise men were being slain;'

'and they sought to kill Daniel and his companions.'

'And then Daniel answered with counsel and prudence to Arioch, the king's chief cook, who had gone out to slay the wise men of Babylon.'

'And he inquired of him, saying:'

'Prince of the king, concerning what has this shameless decree gone forth from the presence of the king?' Did you see the boldness? Did you see the manliness? What things he says to the lord of slaying! And he grieves also for the others.

It has, he says, no reason, no pretext, nor is there any color laid over the command;

for such men we call shameless.

And Arioch made known to Daniel the matter.

And Daniel went out and besought the king that he would give him time, and he would declare to the king the interpretation of the dream.

Marvel how that man granted it.

Observe how everywhere all men obey him.

Whence then did he suspect that he was speaking the truth? How did he not say, 'All have been proved wrong, they have confessed that this is not within human nature;'

'and you, being a barbarian, whence do you think to prevail?' But when God orders things and prepares them beforehand, be at a loss over nothing.

And besides, it was without danger to come against him afterward.

For what reason did God not reveal it to him immediately? First, that the matter might become manifest, and that they might be placed in great need.

For even though he was a prophet, yet he was ignorant of it.

Again he makes his defense to you through the righteous, showing that if He did not grant deliverance even to those men, who were about to face danger, apart from persevering prayer, much more will He not grant it to you.

For this reason Paul everywhere asks for prayers, writing, 'Continuing steadfastly in prayer.'

For a pure life is not sufficient, unless prayer also be present with it.

See again his great faith.

And again Daniel takes the lead in the matter, and asks for time made ready for much perseverance and prayer.

So then, he did not deem it right to be heard immediately.

He obtained the grace, and shared it with his friends.

Then the mystery was revealed to Daniel in a vision of the night.

And Daniel blessed the God of heaven, and said:

'Blessed be the name of God from age to age, for wisdom and understanding and might are His.'

'And He changes seasons and times; He removes kings and sets up kings; He gives wisdom to the wise, and understanding to those who seek discernment.'

'He reveals deep and hidden things, knowing what is in the darkness;'

'and the light is with Him.'

'To You, O God of my fathers, I give thanks and praise, that You have given me wisdom and understanding, and now You have made known to me what we asked of You.'

it was revealed to him, but still in a vision;

for the prophet is being trained beforehand.

But observe his boldness.

'What is this shameless decision?' he says. To me it seems that even before the discovery he restrained the chief of the executioners from the slaughter, both by censuring the undertaking and by promising to find a solution to the dread affair.

What then was revealed to Daniel? For there is a preeminence even among the saints.

And how did he see it? 'In a vision,' he says, not according to human wisdom.

And he rightly calls it a mystery, which was unknown to all.

'And he blessed the God of heaven'

that is, Him who was able even there, in the land of the barbarians.

Nowhere was there sacrifice, or temple, or altar, but a good disposition of will;

See how, after receiving what he asked, he did not first run to the king's court, until he had confessed the greatest thanksgiving to Him who had given the grace;

not as we do. Often, in our joy over things well accomplished, we even forget our gratitude.

but he blessed God, and said:

'Blessed be the name of God from age to age.'

'For we,' he says, 'are temporary and short-lived; yet we do not send up our blessing merely for this present time, but for all;'

'not for the time in which we live only, but both for this, and for the time before this, and for the time to come.'

He ought always to be blessed, both when He appears and when He does not appear.

For His providence is extended through all things.

See how through his thanksgiving he also makes evident the knowledge of dreams.

'For wisdom and understanding and might are His;'

that is, to know all things, and to foreknow.

He Himself knows all things, and is ignorant of nothing.

What then? Is this all? Does He have foreknowledge only? And he did not say, 'He has,' but 'It is His,' wishing to set forth the good that is natural to us, namely that these attributes belong to Him by nature.

What then? Does He only foreknow, and not also act? Yes, He also acts.

'He changes times and seasons.'

Not speaking of the turnings of the heavens, but of the changes of affairs.

'He sets up kings, and removes them.'

Is this then all, that He foreknows and acts? Is there not also something else most great, that He also imparts this knowing to others? 'Giving wisdom to the wise;'

not to those who were wise before this, but to those who are to receive it.

If anyone is wise but does not have wisdom from Him, he is not wise.

Do not think there is an art of the Chaldean science.

'And understanding,' he says, 'to those who seek discernment.'

Then let us see whether it accrued to him from learning, or according to nature.

'He reveals deep and hidden things;'

he did not say, 'He finds out,' but 'He reveals' to others the things that are deep to us and hidden, the things which from long ago have stood far off and been concealed.

'Knowing what is in the darkness;'

'and the light is with Him.'

'As is its darkness, so is its light.'

He speaks of the greatness of the knowledge, either that even if things be obscure, to Him there is no darkness, or that He is their light.

How does He know the things in the darkness? As though having a light with Himself.

Just as there is nothing in darkness for one who kindles a lamp, so neither is there for God;

or rather, if anything, still more so; just as for one who has the light in his eyes, who ever carries it about with him, it is light.

'To You, O God of my fathers,' he says, 'I give thanks and praise, that You have given me wisdom and understanding.'

Seasonably did he now make mention of the fathers, wishing through them to move Him, just as if one were to remind some ardent lover of his beloved.

'I give thanks,' he says, 'I am grateful and I praise, that You have given me wisdom and understanding.'

'And now You have made known to me what we asked of You.'

Perhaps it is likely that he asked for other things as well, so that He also made known to him the interpretation.

'That You have made known to me the vision of the king,' he says.

'And immediately Daniel went to Arioch, whom the king had appointed,' he says, 'to destroy the wise men of Babylon, and said to him:'

'Do not destroy the wise men of Babylon;'

'but bring me in before the king, and I will declare to the king the interpretation of the vision.'

He ran to him and says:

'Do not destroy the wise men of Babylon.'

Who would have cared for those men?

See the humanity and gentleness of the prophet.

But it would not have been heard, had he not added this also:

'Bring me in,' he says, 'and I will declare to the king the interpretation of the vision.'

'Then Arioch,' it says, 'brought Daniel in haste before the king, and said to him:'

'I have found a man from among the sons of the captivity of Judea, who will make known to the king the interpretation.'

'From among the sons of the captivity,' he says, 'I have found a man.'

For when a greater necessity presses upon a man, none of these things are inquired after, but all the pride bred in times of prosperity is put down.

For a sick man would never scrutinize the noble birth of his physician; and likewise a man in danger would not make an ado about whether the one about to snatch him from peril were of noble lineage or an ordinary person, but he seeks one thing only—deliverance.

Who would not be ashamed, who would not blush, seeing all those in the homeland being slain, while the captives are puffed up and think highly of themselves? None of these things—he himself gave no thought to any of them; but the one summoned him in haste, and the other inquired, no longer with the same insolence.

For since the king had been convicted by experience of seeking things senseless [

unprofitable], what does he say? 'And the king answered and said to Daniel, whose name was Belteshazzar:'

'Are you able to make known to me the dream which I saw, and its interpretation?' He speaks with greater gentleness.

'If you are not able, you will suffer the same things.'

What then does Daniel do? 'And Daniel answered before the king and said:'

'The mystery which the king seeks—it is not in the power of wise men, magicians, enchanters, or soothsayers to make it known to the king;'

'but there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what must come to pass in the last days.'

But that which above all the king needed to learn, this he declares.

'The mystery,' he says, 'which the king asks about—it is not in the power of wise men, magicians, enchanters, or soothsayers to make it known to the king;'

'there is a God in heaven who reveals mysteries.'

He makes a defense on behalf of those who had been wickedly slain, showing that it was not he who was the one speaking.

'It was not for this reason,' he says, 'that I said it is not within the magicians' power, that I might show myself more illustrious than they, but that you might learn that not even I speak according to human nature.'

Not shutting him up there, but for the present discoursing as to a barbarian, and leading him away from the earth—not like your people, who are always turning about earthly things.

'And He made known to King Nebuchadnezzar what must come to pass in the last times.'

See, he speaks in riddles, and comprehends the whole sum of the vision in his preface, and he relaxes the king's mind, saying nothing burdensome or oppressive.

'Your dream,' he says, 'and the visions of your head upon your bed;'

that is, your reasonings arose upon your bed, as to what must come to pass hereafter.

'And He who reveals mysteries has made known to you what must come to pass.'

He speaks according to the common supposition, as though dreams stood over the head, or as though the reasoning faculty were there, in the head or in the eyes, so as to say:

Nor did he simply say, 'God has revealed it to you,' but, 'You were pondering what must come to pass hereafter.'

For since he had gained mastery over the inhabited world, he was reckoning whether he himself would hand down the kingdom to all his descendants, or would die.

For somehow the greatness of dominion and of nature is wont to lead us into forgetfulness that a man is mortal.

It was likely, then, that he, having fallen into the sea of his own achievements, did not very firmly believe that he would die.

This very thing another king also experienced.

Wherefore someone also said to him, 'But you are a man, and not God'—speaking to the king of Tyre.

And see how he convicts him without a blow.

For he did not say, 'This you suspected,' but, 'What must come to pass hereafter.'

'These things you were pondering and reckoning—what then would be.'

When there was no one to disturb, but the soul was at rest;

for it is then above all that the crowd of thoughts comes in upon us, making use of both the quiet and the idleness.

We ought to spend that time in prayer, seeing that the soul is then at leisure, and that great is the harm if we grow slothful.

'And He who reveals mysteries has made known to you what must come to pass.'

See, this is now the second time he makes mention of God, and not casually; but there he says one thing,

and here, 'He who reveals mysteries.'

'And as for me, this mystery was revealed to me not through any wisdom that is in me beyond all the living, but for the sake of making the interpretation known to the king, and that you might know the reasonings of your heart.'

The origin of the discovery is not from me; nor did I even learn this very thing from another, as though I possessed more than the rest.

For it was not because He saw one who was wise that He did this.

For even though these things were said by him, yet he prostrated himself before him as before God;

what then, had this not been so? But 'it is for your sake,' he says.

'It is not you who ought to owe me thanks, but I you;'

'for that you might learn, I learned.'

See how he draws him near to God, and, anticipating both the wonder that was to come concerning him and the affection, he ascribes it to God.

For the one who learned that God did this in honoring him, it is plain that he would have been drawn near to Him.

'He honored you more,' he says, 'than me.'

Do you see how free from vainglory the young man is, how he does not first lay hold of the words until he has removed from the king the notion of holding a great opinion about himself? How then could this man be hungry for glory, who even thrust away glory when it was offered? And he did not say, 'Because I worship God, because I serve Him more than the rest, it was revealed to me,' but, 'For the sake of your learning what was most profitable.'

For even had he not said it, the former thought would have followed in the mind of the hearers.

'You, O king, were beholding, and behold, one image; that image was great, and its aspect surpassingly high, standing before your face, and its appearance was terrible.'

'An image whose head was of pure gold;'

'its hands and its breast and its arms were of silver;'

'its belly and its thighs were of bronze;'

'its feet were partly of iron and partly of clay.'

See of what sort of vision Nebuchadnezzar was deemed worthy.

For since the proclamation was to be distributed to the nations, this strikes up beforehand from on high the tradition of the Gentiles;

and this is seen in a Gentile setting, after the temple had been destroyed and the things of the Law abolished.

Nevertheless, it is interpreted through the Hebrews.

For even though it was to be distributed to the Gentiles, yet it was through Hebrew men, the apostles.

This also happened in the case of Cornelius.

The Gentiles come before, and do not follow after.

So also here Nebuchadnezzar was the first to see the image, but Daniel was the first to see the knowledge of it.

And that you may know that the Jews are both first and last:

they first received the good things, but did not know what they had received, so that it might turn out equal.

So there too, before the baptism, they were deemed worthy of the Spirit.

So too in the case of Abraham: first came that multitude of the nations, and afterward circumcision;

But rather, salvation came through circumcision.

These things the prophets told the Jews ten thousand times over; and were there not among you so great a sluggishness, I would have laid it bare—both where and when.

But since they gave no heed, He passes over henceforth to the nations.

When those men heard these words, they spat them out in scorn;

but the Gentile, upon hearing, fell down in worship.

Behold too the things that were being prefigured concerning Christ.

These do not do this, but drive Him away.

So here also: those men bound Jeremiah, while this one bowed down before Daniel.

Again the Jews drive away the apostles, while the Greeks say, 'The gods have come down to us.'

For when judgment is made apart from passion, it is impartial and pure.

Do you see the types shining forth? In Babylon the things concerning Christ are heard, and the barbarian becomes a hearer, that you may learn that not only Gentiles but even barbarians shall hear these things—just as Paul says:

'I am debtor to preach the gospel both to Greeks and to barbarians.'

And that you might not despair, He sketches out hopes for you beforehand.

For what was there that was not a hindrance? The royal arrogance, the barbarous nature itself, the lowly condition of the speaker;

the alien character of his religion.

He did not say, 'He was afraid to foresee your fate, the captivity of the city';

'Were you ignorant of those things, and yet you foretell these? The very things which—'

It behooved Christ to raise up Himself.

The very thing that was called the dissolution of His kingdom was in fact the consummation of the whole world.

And Nebuchadnezzar believed.

For had he not believed, he would not have offered sacrifice to Daniel.

Nebuchadnezzar believes, yet some disbelieve this.

For this reason many prophecies came to pass.

If those had not come to pass, then neither should you believe these.

But that I may not make the discourse too obscure at greater length, come, let us interpret this for you.

He saw five materials: gold, silver, bronze, iron, and clay.

Then the whole image is time, and the succession of time.

For our affairs are like an image—like a lifeless image.

And rightly so: an image made of gold.

For just as gold, even though it be bright, is nevertheless from the earth, so also is our nature and our affairs.

And observe that it becomes dust—the very thing it was before this.

And yet this a stone could not accomplish.

A stone can indeed shatter, but it cannot change the substance.

You have seen the mystery of the resurrection.

For our bodies, having first been resolved into their elements and returned to their ancient nature—I mean the earth—then corruption comes upon them.

But all these things the stone accomplishes.

So then, when you see the image composed of diverse materials—its head bright, its breast baser, its belly less honorable, and its legs meaner still—reckon this difference to pertain to outward appearance.

For all are of one substance;

and the end bears witness, dissolving all things into dust.

For consider this philosophy also from present affairs, tracing downward from the ruler—the king who reigns, then the prefect, then the one after him, the bronze, and those after them the earthen and the iron.

But when you come to the tomb—even if ten thousand times they there force the matter, fashioning a coffin of gold—you will see nature itself.

Again picture for me the rich man, the prisoner, that rich man, the poor man down to the clay, and you will see all is dust.

Not until the stone fell down did all appear to be dust.

You were watching until a stone was cut out from the mountain without hands, and it struck the image, and the feet of iron and clay, and ground them utterly to powder.

Then at once the clay, the iron, the bronze were ground to pieces and became like the chaff from a summer threshing-floor;

and the strength of the wind carried them away, and no place was found for them.

For the nature of things did not appear until the Sun of righteousness arose, showing that the gold is not gold.

And observe, even in this very matter: not after the shattering, but while they yet stood, this being in no way more precious than that.

Observe too that in appearance, in time, and in quality, these are better than those.

For it was for this reason that God made gold from the earth, that you might imagine nothing great concerning it. And for what cause does He call his kingdom golden, that of the Persians silver, that of the Macedonians bronze, and that of the Romans iron and clay? Observe how fittingly matched are the materials.

For gold is indeed a display of wealth, but it is weak, and more suited to deception, to ornament, and to vainglory.

Such too was that kingdom of the barbarian.

Much gold there was with him and among the barbarians, since there also mines of ore are said to exist.

For among the Seres too there is much wealth, but it is useless.

And it occupies the position of the head, since it appeared first.

But the kingdom of the Persians is not so resourceful, nor indeed is that of the Macedonians;

while that of the Romans is both more serviceable and stronger, though later in time, wherefore it also occupies the rank of the feet.

And of it some parts are weak, and some stronger.

Such is the incongruous nature of men.

'And when lawlessness is multiplied,' He says, 'the love of the many shall grow cold.'

And when love grows cold, of necessity there are enmities and wars;

and since there are plotters and enemies, men must needs be joined to one another, just as the clay to the iron.

For just as those materials are by nature set apart, and could never mingle with one another;

This too both the prophets and the apostles declare.

For just as in the days of Noah, when wickedness was intensified, the flood came;

And just as an ailing body, when it turns to luxury, then perishes;

For if, when there are five righteous men in a city, He spares the city, how much more also in the case of the world, when they are present even in proportion.

'And the stone that struck the image became a great mountain, and filled the whole earth.'

'A stone,' he says, 'fell from a mountain.'

It was not when the gold, nor when the silver, nor when the bronze appeared, but when the iron appeared, that 'It fell from a mountain,' he says.

Indicating its loftiness, he said, 'From a mountain.'

But he showed, in the king's presence, that it concerns human affairs.

'But the stone fell from a mountain,' he says.

This shows that it was voluntary, and not by constraint;

for he did not say, 'it was cast,' but 'It fell from the mountain';

and that it was unexpected, and while no one knew.

He hints at the birth according to the flesh.

He knew to call a mountain also women, as when he says:

'From the pit out of which you were dug.'

And in many places he is called a stone because of his steadfastness.

'And upon whomever it falls, it will winnow him,' he says, 'like dust from a summer threshing-floor';

declaring here its insubstantiality.

'And a great wind lifted them up, and no place was found for them.'

For thus are kingdoms dissolved, as though they had never come to be.

'And the stone became a great mountain.'

The apostolic words filled the whole inhabited world.

At one time, then, the stone is a mountain, at another the cornerstone, at another the foundation, that you may learn that he fills all things.

For this reason a mountain, because he holds all things together;

for this reason the cornerstone, because in him all things stand together.

For this reason the foundation, and the root of the vine.

'For I am the vine, you are the branches.'

'This is the dream,' he says, 'and we will tell its interpretation before the king.'

'To you the God of heaven has given a kingdom strong and mighty and honored, in every place where the sons of men dwell;

and the beasts of the field and the birds of heaven he has given into your hand, and has made you lord over all.'

When he had displayed the strength of God, then with boldness he also proclaims to him the message.

And see with how much winning gentleness he introduces the word, and with what honor.

'You,' he says, 'are a king of kings.'