Daniel 4

Daniel 4:1

Jerome: Verses 1-3. “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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

John Chrysostom: Observe the piety of the children: they showed no indignation, no anger, no gainsaying, but they came forth … as though they were going forth from heaven itself.… And what the prophet says of the sun, that “he is as a bridegroom going out of his chamber,” so one could also say such a thing of them. But though he [the sun] goes forth [like the bridegroom], yet did they come out with even more glory than he, for he indeed goes forth to enlighten the world with natural light, they to enlighten the world in a different way, I mean, spiritually. For because of them the king immediately issued a decree, “The signs and wonders that the most high God has worked for me I am pleased to recount.” … So they went forth, shedding a yet more glorious radiance, beaming indeed in that very region, even more so by way of the king’s writings, being diffused over the world and thus dispelling the darkness that everywhere prevails. — HOMILIES ON Ephesians 8

Daniel 4:2

Thomas Aquinas: If certain things are divinely represented to any man by means of imaginary likenesses, as happened to Nabuchodonosor, such a man is not to be considered a prophet, unless his mind be enlightened for the purpose of judgment; and such an apparition is something imperfect in the genus of prophecy. Wherefore some have called this “prophetic ecstasy,” and such is divination by dreams.

Daniel 4:3

Cyril of Jerusalem: Nothing is excluded from the dominion of God, for Scripture says of him, “All things serve you.” God, then, rules over all things, and in his forbearance he endures even murderers and robbers and fornicators, having determined a fixed time for requiting each, that they who, granted a long reprieve, remain impenitent may suffer the greater condemnation. There are kings … who reign on earth, yet not without power from on high. This, of old, Nebuchadnezzar knew from experience when he said, “his kingdom is an everlasting kingdom.” — Catechetical Lecture 8:5

Daniel 4:4

Jerome: Verse 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 (Revelation 12:4). Likewise Isaiah: “How hath the morning star fallen, which used to rise early in the morning” (Isaiah 14:12). 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” (Luke 4:6). Likewise the Apostle says: “The world lieth in the Wicked One” (1 John 5:19). — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Theodoret of Cyrus: Nebuchadnezzar was in control of the whole of Asia, had brought Egypt under his control and had subjugated the Ethiopians living near Egypt. Nevertheless he treated his subjects very harshly and had reached such a state of arrogance as to think that he was greater and more powerful than not only the so-called gods but even the true God.… [But] nothing of what was done by him would have happened without God’s permitting it and wanting to call to account for impiety those who had suffered this from him. Hence he was right to add, “Surely an axe will not be glorified apart from the one wielding it? Or the saw exalted apart from the one pulling it? Likewise for anyone holding rod or staff.” As it is impossible, he is saying, for axe or saw or rod to move of itself (each of these operating when someone chooses to move them by using their hand), so too you did what you did, when my providence allowed you, on account of the lawlessness of the victims. So do not think you achieved this by your own wisdom and power. If, however, you are not prepared to learn this lesson in a sensible fashion and put an end to your lofty arrogance, you will learn by experience that this is the way things are.… [So] God struck that arrogant mind that had dreamed of preternatural things with insanity and dementia. Then, when he became wildly enraged, he caused him to be driven out and live in the desert for a long time. He next caused him to gain an appreciation of the fate that had befallen him; after all, it was impossible for one who lacked all sense and feeling to reap any benefit. Thus, after refusing to do so, that fellow acknowledged the rapid changes in his life, wept and wailed for his own stupidity and confessed God’s kingdom to be without succession, lasting for all ages. Learning this from experience, he once more through God’s ineffable loving kindness returned to his own kingdom. In the belief, however, that it would be an injustice to all people if he were to conceal God’s providence, he recounted in a letter to all his subjects throughout the world his former prosperity and the misfortune that befell him, then the repentance by which he won the Lord over. While this is the theme of the letter, then, I developed it at length, in my wish … to make clear the care of the God of all for everyone. — COMMENTARY ON Daniel 4:1

Theodoret of Cyrus: It was not without purpose that he cited his own name: it was to confirm his name in word; since he was very famous as having control of everyone throughout Asia, Egypt and Ethiopia, he cited his name at the beginning as sufficient confirmation of what was said. He meant, I was at the height of good fortune and surrounded continually with countless good things. — COMMENTARY ON Daniel 4:7-8

Daniel 4:5

Jerome: Verse 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 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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Daniel 4:6

Theodoret of Cyrus: He did not give these details casually: it was in parallel so as to make clear to everyone the prophet’s wisdom by comparison—hence his listing the nationalities of the wise men of Babylon so as to highlight the fact that whereas they understood absolutely nothing, he was illuminated by the divine Spirit. — COMMENTARY ON Daniel 4:7-8

Daniel 4:8

Basil of Caesarea: We are not capable of glorifying God on our own; only in the Spirit is this made possible. In him we are able to thank God for the blessings we have received. To the extent that we are purified from evil, each receives a smaller or larger portion of the Spirit’s help that each may offer the sacrifice of praise to God. If we offer glory to God, in the Spirit, we mean that the Spirit enables us to fulfill the requirements of true religion.… The words of Paul are appropriate: “I think I have the Spirit of God.” … Likewise it is said concerning Daniel, “the Holy Spirit of God is in you.” — ON THE HOLY SPIRIT 63

Cyril of Jerusalem: The spirit filled the soul of Daniel with wisdom.… Even Nebuchadnezzar recognized that the Holy Spirit was in Daniel.… One thing he said was true and one was false. That he had the spirit was true, but he was not the chief of the magicians. He was no magician, but he was wise by the Holy Spirit.… You see the power of the Holy Spirit; they who had seen the vision do not understand, while they who had not seen it understand and interpret it. — Catechetical Lecture 16:31

Jerome: Verse 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), the other three translators have translated the word 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), 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? — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Daniel 4:9

Theodoret of Cyrus: Good fortune often causes the general run of people to forget their benefactors, whereas it is necessity that recalls to mind those who have treated us well; and while the person in good health does not keep in mind the physician’s competence, on falling ill he or she remembers having that complaint before and returning to good health thanks to such and such a physician. So too Nebuchadnezzar: when he consigned those holy people to the fire, he did not remember Daniel’s favor; but when he later had a dream and felt alarm in his soul, he remembered Daniel’s wisdom and his recall and interpretation of the previous dream. Hence he said he had God’s Spirit and was capable of interpreting every mystery, and he requested him to make clear to him this dream as well, obscure as it was. — COMMENTARY ON Daniel 4:9-10

Daniel 4:10

Ishodad of Merv: “Its top,” that is, of the tree, is his thoughts and the pride of his spirit. “Its foliage” is his army. “Its fruits” are his nobles. “The animals of the fields and the birds” are the nations and kingdoms that he has subdued. “From it all living beings were fed” are because the silver and gold that were for the benefit of people were coined by his mint. “A holy watcher” is one of the spiritual beings. “Its branches” is his dominion. “Its stumps and roots” is said because his sovereignty will last until his return. “With bands of iron and bronze in the grass of the field” are the words because when he is in the desert and feeds on vegetables, his sovereignty will stay with him in this manner, like something bound with iron and bronze. — COMMENTARY ON Daniel 4:11-15

Jerome: Verse 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” (Psalms 37:35). 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” (Matthew 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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Theodoret of Cyrus: By the tree blessed Daniel said [Nebuchadnezzar] personally was depicted, and he said its height reached to heaven to suggest not the real tree but his thoughts and imaginings.… His [conceited attitude] is the reason he sees the height of the tree reaching to heaven; but since, so to say, he even had control of the whole world, he sees the tree trunk—that is, the extent of its breadth—expanding as far as the ends of the earth. — COMMENTARY ON Daniel 4:10-11

Daniel 4:12

Theodoret of Cyrus: By “foliage” he refers to the visible splendor in apparel, throne, palace, warriors bearing shields and javelins, and foot soldiers, and by “fruit” to the tribute offered from all quarters. — COMMENTARY ON Daniel 4:12

Theodoret of Cyrus: Barbarians lived a wild life, whereas more reasonable and civilized people, rapid and uplifted in their thinking, continued to pass their life under his authority. — COMMENTARY ON Daniel 4:12

Daniel 4:13

Isaac of Nineveh: One who passes the night with thought of him makes of God a housemate; and one who earnestly desires the will of God will find the watchers on high to be his teachers. — ON ASCETICAL LIFE 5:14

Theodoret of Cyrus: By eir he refers to the watcher, the meaning in Greek. By watcher he means an angel, thus bringing out its bodiless form: what is clad in a body is subject to sleeping, whereas what is rid of a body is superior to the need for sleeping. So he means, I saw an angel, bodiless in nature, who descended from heaven. — COMMENTARY ON Daniel 4:13

Daniel 4:17

Jerome: Verse 17. “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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Theodoret of Cyrus: This is what the angel means, that the fate of the tree will come to pass for this purpose, for everyone to know through this that there is one God, Lord and King, who appoints kings on the earth and entrusts the kingdom to whomever he wishes. In fact, to bring out his own authority, he appoints as king the one who is at one time the most insignificant and thought to be of no value and makes those of greatest rank obey him. — COMMENTARY ON Daniel 4:17

Daniel 4:19

Ephrem the Syrian: Daniel did not speak these words (“may the dream be for those who hate you”) … because he feared the majesty of the king or in order to flatter him and his fortune but either to show respect for the king and the worship of the vessels in the temple or for that general edict through which he [the king] repressed those who wanted to scorn the divine name in their actions or words. — COMMENTARY ON Daniel 4:19

Jerome: Verse 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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Daniel 4:20

Jerome: Verse 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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Theodoret of Cyrus: Daniel’s wisdom is worth admiring: he did not say simply, the big tree, but grown to great size and strength—in other words, instead of being great from the beginning, you became great gradually, and instead of having strength from the outset, you gradually acquired it. Hence he goes further, “Because you have grown great and strong, your greatness has increased, you reach to heaven and your lordship to the ends of the earth.” It was very fitting and appropriate for him to relate these things to heaven and earth: he said his lordship had reached the ends of the earth, that is, his authority, whereas it was not yet his lordship that had reached to heaven but his imaginings. — COMMENTARY ON Daniel 4:20-22

Daniel 4:23

Jerome: Verse 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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Daniel 4:24

Gregory the Dialogist: Often, when means are abundant, and many things can be done for subordinates to admire, the mind exalts itself in thought, and fully provokes to itself the anger of the judge, though not breaking out in overt acts of iniquity. For he who judges is within; that which is judged is within. When, then, in heart we transgress, what we are doing within ourselves is hidden from men, but yet in the eyes of the judge we sin. For neither did the King of Babylon then first stand guilty of elation when he came to utter words of elation, inasmuch as even before, when he had given no utterance to his elation, he heard the sentence of reprobation from the prophet’s mouth. For he had already wiped off the fault of the pride he had been guilty of, when he proclaimed to all the nations under him the omnipotent God whom he found himself to have offended. But after this, elevated by the success of his dominion, and rejoicing in having done great things, he first preferred himself to all in thought, and afterwards, still vain-glorious, said, “Is not this great Babylon, that I have built for the house of the kingdom, and in the might of my power, and for the honour of my majesty?” Which utterance of his, as we see, fell openly under the vengeance of the wrath which his hidden elation kindled. For the strict judge first sees invisibly what he afterwards reproves by publicly smiting it. Hence him He turned even into an irrational animal, separated him from human society, changed his mind and joined him to the beasts of the field, that in obviously strict and just judgment he who had esteemed himself great beyond men should lose even his being as a man. — The Book of Pastoral Rule, Part 1, Chapter 4

Jerome: Verses 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: — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Theodoret of Cyrus: At this point it is possible to learn the value of the apostolic teaching, “Let every person be subject to the governing authorities”; blessed Daniel, note, calls the impious king “lord” and, influenced by the norm of authority, he adopts the appropriate titles, and he gives a glimpse of the truth of the dream, distressing though it is. — COMMENTARY ON Daniel 4:23-24

Daniel 4:25

Theodoret of Cyrus: Now, while some commentators claimed the “seven times” are seven years, others said three and a half. The divine Scripture, in fact, divides the year not into four seasons but into two more generic parts, winter and summer; so seven divisions of that kind amount to three and a half years. You will spend such a length of time in misfortune. — COMMENTARY ON Daniel 4:25

Theodoret of Cyrus: God will take from you even human reason and will make you resemble the beasts so that you may learn from experience what is human and what is God, what is human fortune and what is divine kingship, and the fact that it is impossible to attain it unless God wishes. — COMMENTARY ON Daniel 4:25

Daniel 4:26

Augustine of Hippo: It is written, as I reminded you a short while ago, “O king, let my counsel be acceptable to you.” … And there are many other teachings in the divine writings that show how much almsgiving and deeds of charity avail for extinguishing and wiping out sins. Accordingly, to those whom he is going to condemn—no, first, on the contrary to those whom he is going to reward with crowns, he is going to impute nothing but their acts of charity, as though to say, “It would be difficult, if I examined you closely, and weighed you in the balance and thoroughly scrutinized your deeds, for me not to find reasons to condemn you; but, ‘Go into the kingdom; for I was hungry and you gave me to eat.’ So you are not going into the kingdom because you never sinned, but because you redeemed your sins with alms deeds.” — SERMON 389:5

Cyprian: The remedies for propitiating God have been given in the words of God; divine instructions have taught that God is satisfied by just works, that sins are cleansed by the merits of mercy.… The Holy Spirit declares in the Psalms, saying, “Blessed is the one who thinks of the needy and the poor; the Lord will save him in the evil day.” Mindful of these teachings, Daniel, when king Nebuchadnezzar, being frightened by an unfavorable dream, was worried, gave a remedy for averting evils by obtaining divine help.… When the king did not obey him, he suffered the misfortunes and trouble that he had seen, which he might have escaped and avoided, if he had redeemed his sins by almsgiving. The angel Raphael also testifies likewise and urges that almsgiving be practiced freely and generously, saying, “Prayer is good with fasting and alms, for alms delivers from death, and it purges away sin.” He shows that our prayers and fasting are of less avail, unless they are aided by almsgiving. The angel reveals and manifests and certifies that our petitions become effective by almsgiving, that life is redeemed from dangers by almsgiving, that souls are delivered from death by almsgiving. — Treatise VIII. On Works and Alms 5

Jerome: Verse 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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

John Chrysostom: Do you wish that I should speak of the ways of repentance? They are many and various and different, and all lead to heaven … a fourth way is almsgiving. For Daniel said to Nebuchadnezzar, when he had come to all kinds of evil and had entered on all impiety, “O king, let my counsel be acceptable to you.” … What could be compared with this act of compassion? After countless sins, after so many transgressions, he is promised that he will be reconciled with him whom he has had conflict with if only he will show kindness to his own fellow servants.… So we have shown you five ways to repentance: first the condemnation of sins, next the forgiveness of our neighbor’s sins, third that which comes of prayer, fourth that which comes of almsgiving, fifth that which comes of humility. Do not then be lazy, but walk in this day by day. — CONCERNING THE POWER OF DEMONS, HOMILY 2:6

John Chrysostom: Do you not see that when the prophet [Daniel] gave that excellent advice to Nebuchadnezzar, he did not merely consider the poor; but what?… Give up your wealth not that others may be fed but that you may escape punishment. And Christ says, “Go and sell what you possess, and give it to the poor … and come follow me.” … Virginity and fasting and lying on the ground are more difficult than this, but nothing is so strong and powerful to extinguish the fire of our sins as almsgiving. It is greater than all other virtues. It places the lover of it by the side of the king, and justly.… Almsgiving extends to all and embraces the members of Christ, and actions that extend their effects to many are far greater than those that are confined to one. Almsgiving is the mother of love, of that love which is the characteristic of Christianity, which is greater than all miracles by which the disciples of Christ are made plain. It is the medicine of our sins, the cleansing of the filth of our souls, the ladder fixed to heaven; it binds together the body of Christ. — HOMILIES ON Titus 6

Theodoret of Cyrus: Having foretold the future in this way, [Daniel] offers exhortation and excellent advice and applies a remedy suited to the wound … “compassion for the poor.” In this he implies the insatiable cruelty with which [Nebuchadnezzar] treated his subjects. Do you wish, he asks, to receive lovingkindness? Give evidence of it to those who share the same nature as you; this is the way you will persuade the judge to cancel his threat and leave it unfulfilled. — COMMENTARY ON Daniel 4:26, 27

Daniel 4:27

Jerome: Verse 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 (Isaiah 38:1); and again, to the example of the Ninevites, to whom it was said: “Yet forty days, and Nineveh shall be destroyed” (Jonah 3:4). 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 (Jeremiah 18:7-8), 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 (Jeremiah 29:7). — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Daniel 4:29

Theodoret of Cyrus: The text then conveys also the span of divine longsuffering: after the passage of twelve months the threat in the prophecy reached its factual conclusion. Though given such a length of time to repent, he failed to meet the deadline for repentance; it would be of him that blessed Paul spoke, “Do you despise the riches of his kindness, forbearance and longsuffering? Are you unaware that the kindness of God leads you to repentance? In your hard and impenitent heart, however, you are storing up wrath for yourselves on the day of wrath, revelation and right judgment by God, who will render to everyone according to each one’s works: eternal life to those who by perseverance in good works seek glory and honor and immortality, while anger and wrath will come to those who in self-seeking do not obey the truth but obey iniquity. There will be tribulation and distress for every person guilty of evildoing.” — COMMENTARY ON Daniel 4:27

Daniel 4:30

Ephrem the Syrian: Then the king became even more insolent, even as God was patient and had shown magnanimity by endeavoring to lead him to repentance. And as he walked on the terrace of the royal house and looked around over his fortune, he said, “Where became of all those sad omens by which the saint had meant to frighten me? I certainly rule Babylon, which I made magnificent.” — COMMENTARY ON Daniel 4:30

Daniel 4:31

Theodoret of Cyrus: Since he dreamed of going up to heaven, he received the verdict from there; and since he was not satisfied with the palace here below, and instead at the same time he insanely hankered after one on high, he was deprived of the one here below; in his wish to snatch heaven he was driven also from earth. — COMMENTARY ON Daniel 4:31

Daniel 4:33

Theodoret of Cyrus: By all this it suggested his condition of neglect and carelessness: bereft of divine providence, he was not even a recipient of care from his own—wife, children and family; instead, like a wild animal he kept frequenting uninhabited places, filling his stomach with the food of brute beasts. — COMMENTARY ON Daniel 4:33

Daniel 4:34

Ephrem the Syrian: “My reason returned to me,” that is, I was made again master of my own mind, and certainly returned to my senses. “I blessed the Most High, who does what he wills,” that is, who with his divinity and will rules and administrates not only the affairs of human beings, whom he fashioned from clay, but also those of the spiritual powers, whom he placed in heaven. — COMMENTARY ON Daniel 4:34

Jerome: Verse 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. 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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Daniel 4:35

Jerome: Verse 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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Theodoret of Cyrus: Up to the present I [Nebuchadnezzar] thought myself very great and elevated, whereas now I know clearly that all human nature is nothing compared with God. Having sought a term for insignificance and not found one suitable, he used “nothing,” which gives a sufficient clue to the instability and impermanence of nature; while calling God “Most High, Lord, living and eternal king,” he spoke of all human beings as “nothing.” In similar fashion also blessed Isaiah in comparing the divine nature with the idols focused on human nature: “If all the nations are like a drop from a bucket, and are accounted as a turn of the scale and will be accounted as spittle, while Lebanon is not sufficient for burning, and all its animals not sufficient for a burnt offering, and all the nations are nothing and were reckoned as nothing in comparison with him, to what will you compare the Lord? and with what analogy compare him?” — COMMENTARY ON Daniel 4:35

Theodoret of Cyrus: He says, “There is no one who will oppose his hand or say to him, ‘Why did you do that?’ ” to bring out the invincibility of God’s power. One must accept gladly what is done by him, whether it is pleasing or distressing: resisting or criticizing what is wisely ordained by him is a rash endeavor. — COMMENTARY ON Daniel 4:35

Daniel 4:36

Jerome: Verse 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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Theodoret of Cyrus: Squalid and dirty, in all likelihood, unkempt and with nails grown long, he washed away the dirt, and thanks to divine grace he was recognized as the person who previously had administered the mighty kingdom. “My rulers and my nobility sought me out”: they put aside their hatred and adopted a friendly attitude toward me. — COMMENTARY ON Daniel 4:36

Daniel 4:37

Ephrem the Syrian: Through that punishment, which he inflicted on me, [God] showed that he gives back to each one his properties with justice and impartiality and humiliates those who walk in arrogance; and as he mortified me, who was too full of myself and behaved arrogantly, so he will break the audacity of people similar to me with similar consideration. — COMMENTARY ON Daniel 4:37

Jerome: Verse 37. “‘Now therefore I, 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. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Theodoret of Cyrus: Having had experience of misfortune and then being rid of it, I sing the praises of the one who to my advantage brought on me one condition and the other in his great wisdom. I know he is the King of heaven and Lord of all, acting in truth, governing everything justly and capable of humbling those behaving haughtily. — COMMENTARY ON Daniel 4:37