Commentary on Daniel 1 part 5/6

'and it touched not the ground;'

'and the goat had a conspicuous horn between its eyes.'

'And the goat came up to the ram that had the horns, which I had seen standing before the Ubal;'

'and it ran at him in the fury of its strength.'

'And I saw it reach unto the ram, and it was enraged against him, and it smote the ram, and broke both his horns;'

'and there was no strength in the ram to stand before him.'

'And it cast him down to the ground, and trampled him, and there was none that could deliver the ram out of its hand.'

'And the goat of the goats became exceedingly great.'

'And when he was strong, his great horn was broken;'

'and there came up four horns under it toward the four winds of heaven.'

'And out of one of them came forth one strong horn, and it grew exceedingly great toward the south, and toward the east, and toward the west.'

'And it grew great even to the host of heaven;'

'and it cast down to the ground some of the host of heaven, and of the stars, and trampled upon them.'

'And it magnified itself even to the prince of the host;'

'and on his account the sacrifice was troubled, and it came to pass, and prospered with him.'

'And the sanctuary shall be made desolate;'

'and sin was set upon the sacrifice, and righteousness was cast down to the ground.'

'And I heard one saint speaking, and one saint said to the certain one who was speaking:'

'How long shall be the vision, and the sacrifice that has been taken away, and the sin of desolation that has been given, and the sanctuary, and the host that shall be trampled down? And he said to him:'

'Unto two thousand three hundred days, evening and morning; then shall the sanctuary be cleansed.'

'And it came to pass, when I, Daniel, had seen the vision, that I sought (to understand it).'

'And behold, there stood before me'

'before me, as the appearance of a man, in the midst of the Ubal.'

'Gabriel, make that man understand the vision.'

'And he came and stood beside the place where I stood' (near the

one who stands, near) 'my standing-place.'

'And when he came, I was affrighted, and I fall upon my face.'

'For the vision yet pertains to the time of the end.'

'And while he was speaking with me, I fall upon my face to the ground;'

'and he touched me, and set me upon my feet.'

'Behold, I make known to you the things that shall be at the end of the wrath;'

'The ram which you saw, that had the horns, is the king of the Medes and Persians.'

'And the he-goat of the goats is the king of the Greeks.'

'And the great horn which was between his eyes, that is the first king.'

'And in that it was broken, and four horns stood up in its place, four kings shall arise out of his nation, but not in his strength.'

'And in the latter time of their kingdom, when their sins are come to the full, there shall arise a king shameless of countenance, and understanding riddles.'

'And his power shall be mighty, but not in his own strength;'

'and he shall destroy wonderfully, and shall prosper and destroy the mighty and the holy people.'

'And the yoke of his collar shall he make straight.'

'Craft is in his hand, and in his heart shall he magnify himself, and by craft shall he destroy many, and he shall stand up for the destruction of many, and as eggs in the hand shall he crush them.'

'And the vision of the evening and of the morning which was told is true.'

'And do you seal up the vision, for it shall be for many days.'

And he said, it says, 'Make known to that man the vision, O Gabriel.'

See the commands given to angels and archangels.

Is there perhaps some other greater power? 'And he came,' it says, 'and I was affrighted.'

'And he stood beside my standing-place.'

'And when he came, I was affrighted.'

Where then are those who speak evil of the angels? He did nothing of himself.

Do you see them too arranged in many ranks and orders? In the first, 'He drew near,' it says, 'and I asked.'

'And I heard one holy one speaking.'

'And another asked'—either being ignorant, or so that this one might learn.

'And in the latter time of the kingdom, when their sins are come to the full, there shall arise a king shameless of countenance.'

See how he shows them that they themselves are the cause.

For this reason he does not make the words plain, lest, having wilfully done evil, they should persist in it;

for if, when none of these things had been spoken, they persisted, much more would they have done so had these things been made plain;

and that you may learn that everywhere the Spirit has power, and that God foreknows all things, and that knowing they would sin he yet brought them up.

And observe: since he had said 'years'—which appeared but a short time—he resolves it into a number of days, so that by the multitude he might terrify them, reckoning not only days but nights as well.

And he dwells at length upon the tragedy under Antiochus, that even so he might terrify them.

'And not in his own strength.'

That is to say, God was able to hinder him, but permitted it because of their sins—and not simply because they had sinned, but when their sins were come to the full.

Is there then some measure? 'For the sins of the Amorites,' it says, 'were not yet come to the full.'

And observe: it is not yet a burning, but slaughters and destructions by the sword.

For since there were to be certain good men, and rulers among the fathers, the measure of the punishment was made less.

And these things are said, that they might not be lifted up by the victories under Zerubbabel and become slothful.

And observe how he sets down here no bright thing after the events under Antiochus, but speaks only of the deliverance from the calamities, and of the time that would hold them.

What then? Did he not foretell this captivity? Yes, but very enigmatically;

'When you see the abomination of desolation, let the reader understand.'

'They shall come,' it says—not as though he had foretold it.

And some indeed say that with good reason these things were not foretold;

for this captivity was not to be of long duration.

'For I will give,' it says, 'the wicked in return for his burial, and the rich in return for his death.'

'And do you seal up this vision, for it shall be for many days.'

That is: guard it, preserve it, that it be not corrupted by the length of time.

See everywhere how God spares them.

They went down into Egypt, they became base;

he did not withdraw, he led them into the wilderness;

he did not withdraw, he brought them into the land of promise;

he brought them up again in the days of Antiochus;

in the days of Christ, the same men again;

and not even so did he withdraw, but ever cares for them.

And just as natural things could not be withdrawn—the properties that belong to us by nature, whatever should happen;

or rather, those things may possibly be withdrawn, but he by no means ceases to provide for and to care for us.

'For even if a woman should forget to have mercy on the offspring of her womb,' it says, 'yet will I not forget you.'

For just as she looks not to the virtue of her children, but fulfils the law of nature;

so, and much more, does God ever care for us, never withdraws, ever shows the same measure.

'And I Daniel fell asleep, and was sick for some days;'

'and I rose up, and did the king's business.'

Whence was he made sick? By despondency, perhaps, at the calamities to come, reasoning within himself that the present state of things had as yet no end.

'And again such great calamities,' he says.

Or again: I have not yet reconciled God to them, and they themselves make war against him.

'And I rose up, and did the king's business.'

'And I was astonished at the vision.'

Most of all this brings a certain pain, when it is not even permitted to bring forth one's griefs to another.

«And they were doing,» he says, «the works of the king.»

That is, they omitted nothing, but performed the works.

«In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans, in the first year of his reign, I Daniel understood by the books the number of the years, concerning which the word of the Lord came to Jeremiah the prophet, for the accomplishment of the desolation of Jerusalem, namely seventy years.»

«And I set my face toward the Lord God, to seek in prayer and supplication, with fasting and sackcloth and ashes.»

Now he does not say the first year of his reign;

for he did not say, «in the first year of his reign,» but, «In the first year of Darius, in the first year of his reign,» so that it may be called even the first year, while he was indeed already reigning, but had then perhaps just destroyed the party of Belshazzar.

«I Daniel understood by the books the number of the years.»

See how he did not dare to approach the Master before the appointed time.

But the three youths did so in the furnace;

yet this man, in the den, did nothing.

What then? Did they do wrong, or did he? Neither.

For those men displayed their tender affection, whereas this man displayed his discernment when the occasion arrived.

Did he then read the prophetic writings with understanding? I think that he reckoned the count not from the capture of the city, but perhaps from the captivity of Israel.

For one might fittingly call both the wars and the sieges the desolation of Jerusalem.

Observe too that the number is sabbatical.

For just as at that time he made it four hundred and thirty and two hundred and fifteen, so I think that now also it is less.

«Concerning which,» he says, «the word came to Jeremiah the prophet, for the accomplishment of the desolation of Jerusalem, namely seventy years.»

«And I set my face toward the Lord God, to seek in prayer and supplication, with fasting and sackcloth and ashes.»

«And I set,» he says, «my face.»

That is, I was ashamed before this, before my humbling;

but now «I set,» meaning I ventured.

But if he were demanding what was owed, he would not have said, «I set my face,» as though it were a hazardous undertaking.

If for others' sake he employs such earnestness—if, though enjoying such favor both from God and from the king, he has no perception of his own good fortune, but as though he himself were in the midst of the calamities, he was stung by their sufferings more than by his own circumstances—

how could anyone marvel at him according to his worth?

And observe that even after those afflictions he did not take courage to approach, until he saw that the time was fulfilled.

Where then shall we wretched ones be reckoned hereafter? What are you saying, O Daniel? You are in prosperity, you enjoy honor from God and from men;

and yet you are concerned about the rest? Thus also did Moses.

And what does he say? «With fasting and sackcloth and ashes,» demanding what was owed.

For what if it was owed? Perhaps they had even made themselves unworthy of this.

For there is no compulsion with God.

«To seek,» he says, «prayer and supplication.»

If He permits me, he says, to pray on their behalf;

since he had heard Jeremiah hear this, that «Pray not for this people, and do not entreat on their behalf.»

...that which comes from the captivity, the alliance that comes from the times.

That which comes from his own virtue and from having suffered countless things—still he does not take courage, but strewing ashes and sackcloth beneath him, thus he made his entreaty.

What shall we do, we who are without feeling? Him we ought to imitate.

For lest anyone should say that the other prophets did these things because of poverty—

he who above all others was raised to the height of dignities, this very man above all others humbles himself.

He was also of the royal seed, and enjoyed such great things.

Thus ought one to mourn one's own calamities; thus ought one to spare one's own members.

This is the fellow-feeling of the prophets.

See how in this very thing he is especially the more admirable.

«If Thou wilt forgive them, well; but if not, blot me also out of the book.»

This man was continually in fastings and in tears.

Paul too was continually in tears, and dared to face hell itself.

None of them has any perception of his own good things;

but just as in the body, though the eye be beautiful, one could not take perception of its beauty while the feet are rotting and corrupted—

For what purpose the ashes? They reminded him of his own nature.

For what purpose the sackcloth? By its roughness it humbles.

For what purpose the fasting? This too reminded him of the things in paradise.

This is their custom, to pursue the things that torment them.

«I am not worthy even of the earth,» he says, «nor of garments, nor of the things according to nature, but of a more severe punishment»—he who was clothed in Persian fabrics, who wore the Persian tiara.

And what does he say? Let us look at the confession.

«And I prayed to the Lord my God.»

See the deep love toward the Master.

Him whom he did not dare to supplicate, this One he calls his own God.

«While I was yet speaking, and praying, and confessing my sins, and the sins of my people Israel, and casting my plea for mercy before the Lord my God, upon the holy mountain of my God—»

«while I was yet speaking in prayer, behold, the man Gabriel, whom I had seen in the vision at the beginning, came flying;»

«and he touched me about the time of the evening sacrifice.»

«And he instructed me, and spoke with me, and said:»

«Daniel, I am now come forth to give thee understanding.»

«At the beginning of thy supplication the word went forth;»

«and I am come to declare it to thee, for thou art a man greatly beloved.»

«So consider the matter, and understand the vision.»

So that even when the Jews say to us:

Why is it that in Isaiah, when Uzziah was in dread concerning the war and the onset of the two kings, the prophet came forth and gave them a sign that would come to pass ten thousand years later?—we too shall say to them in reply:

For what reason, when Daniel had made request concerning the return, and desired to hear something about these matters, did the angel who came forth announce nothing about them, but instead taught him of things that would come to pass long afterward? But just as here, out of abundance he resolves the thing sought—

For it is the greatest assurance that the city shall be raised up again, the fact that it shall also be captured once more.

What then? Does he do this wishing to grieve the prophet? By no means; rather, to make them the more filled with reverent fear.

And not once, nor twice, but many times.

For since the prosperity that was to come was enough to puff up their minds, seeing that the city was not merely being restored, but was being built up by barbarian hands—by those same barbarian hands which had torn it down—

For this is what Isaiah too declares, showing the all-powerful and resourceful nature of God, how He is able both to do all things and to change all things.

Since, then, their ancestral possessions were to be given back to them, and there were to be splendid and continual victories, which the prophets also proclaim aloud—

as, for instance, Ezekiel, that after certain years the weapons of those who were to be taken captive would be burned up—

and the others kept saying the same things continually—

so that, lest they should be lifted up by these things and become worse than their forefathers, by the fear of the prophecy—and by the frequent repetition of the same things, as though setting them under an inescapable necessity of not being corrupted even against their will—

And for this reason He also made the time uncertain.

For what need was there that these things be announced beforehand? And observe when it is prophesied.

At the very time of their return, when their affairs were at their height and in full flower.

Just as Moses too, when he was about to bring them into the land

of promise, at the very moment of their receiving the good things, prophesies to them that calamities are at hand, saying:

'I call heaven and earth to witness against you'—

setting the punishment that comes from the threat as a counterweight to the freedom from feeling that comes through prosperity.

In this way this one too holds them fast in fear.

For this reason Zechariah also dwells the more upon these matters, and states the same things more plainly.

For nothing is so useless in the face of prosperity and ease as human nature.

'While I was yet speaking,' he says, 'in prayer, there came the angel Gabriel, who was familiar to him, flying,'

'and he touched me about the hour of the evening sacrifice.'

Either so that he might not be terrified by the vision, or so that he might understand the things spoken.

For since it was not possible to speak these things plainly on account of the rest, he fittingly touches him.

'And he instructed me,' he says, 'and spoke with me, and said:'

'Daniel, now I have come forth to give you understanding.'

'At the beginning of your supplication the word went forth,'

'and I have come to declare it to you, for you are a man greatly beloved.'

'And consider the matter, and understand the vision.'

'Understand,' he says, 'the things that are said.'

For whenever someone asks concerning certain things but hears other things, he has need of much prayer.

'And He will command, and the street and the surrounding wall shall be built.'

Some say this is the wall which Agrippa built.

'And the times shall be emptied out.'

'And after the sixty-two weeks the anointing shall be utterly cut off, and there is no judgment in it, and He shall destroy the city and the sanctuary together with the leader;'

'and they shall be cut down as in a flood, and unto the end of the war, cut short, with desolations. And one week shall confirm a covenant with many.'

See how strikingly he sets forth the evils.

'Or even in the midst of the week, he shall cause the incense to cease.'

'and upon the temple shall be the abomination of desolation, and until the consummation of the appointed time it shall be brought to completion upon the desolation.'

See how he brought the discourse to a close among the grievous things, and the good things he spoke of obscurely:

'One week shall confirm a covenant with many;'

but the grievous things, continually and repeatedly.

'And the abomination of desolation.'

These things Zechariah states more plainly;

and he also speaks of the good things for the sake of those who remained behind.

Perhaps after Egypt too He allowed so many years, and they were not destroyed;

but now you should no longer expect these things.

He does not set foot against the Jews (or: a Jew), as previously against the city.

(a Jew), just as also before, against the city.

But who at all spoke concerning a return? No one.

'In the third year of Cyrus king of the Persians a word was revealed to Daniel, whose name was called Belteshazzar;'

'and great power and understanding was given to him in the vision.'

'In those days I, Daniel, was mourning three full weeks.'

'Bread of desire I did not eat, and flesh and wine did not enter my mouth, and I anointed myself with no ointment, until three weeks of days were fulfilled.'

For what reason does he mourn again? For if it went up in the first year of Cyrus, for what reason does he mourn? And all the days—when it were fitting to mourn but one? Again he hears nothing concerning the things for which he prays.

It seems to me that he prays that these dreadful things may be undone.

But God does nothing of the sort;

and He states it more plainly.

Rather, he prays that all may go up.

Even though the dreadful things were great, he also desired to cast off his exile from the fatherland.

And thus He states it more plainly, and more exactly.

Observe indeed that everywhere Daniel does not simply attain to the visions, but with fastings.

When it was needful to learn the dream, fasting went before.

When Gabriel appeared, again fasting, and ashes, and sackcloth.

When this one appears, again fasting and prayer.

But observe this one too, almost making his defense to him.

'And on the twenty-fourth day of the first month, I was beside the great river, which is the Tigris.'

'And I lifted up my eyes, and looked;'

'clothed in linen, and his loins girded with gold of Uphaz; and his body was like Tarshish, and his face like the appearance of lightning, and his eyes like torches of fire, and his arms and his legs like the appearance of gleaming bronze, and the voice of his words like the voice of a multitude.'

'And I, Daniel, alone saw the vision, and the men who were with me did not see the vision; but a great trembling fell upon them, and they fled in fear.'

'And I was left alone, and I saw this great vision, and no strength remained in me, and my glory was turned into corruption, and I retained no strength.'

'And I heard the voice of his words;'

'and when I heard, I was struck to the heart, fallen upon my face, and my face to the ground.'

'And behold, a hand touched me, and raised me upon my knees, and upon the palms of my feet.'

'Daniel, man of desires, understand the words which I speak to you, and stand upright in your place, for now I have been sent to you.'

'And when he had spoken this word to me, I stood up trembling.'

'Fear not, Daniel, for from the first day that you gave your heart to understand and to afflict yourself before the Lord your God, your words were heard, and I have come because of your words.'

Do you see what I said, and how he almost makes his defense to him? 'From the first day,' he says, 'I was sent.'

Why then did you delay? 'And the prince of the kingdom of the Persians stood over against me twenty-one days.'

Have you heard that 'He set the bounds of the nations according to the number of His angels'? And each nation has the one set over it, and this prince wishes to be the more powerful.

And understanding was given to him in the vision.

For it was not enough merely to teach him the words that were spoken.

Do you see the prophets instructed in yet another way? And there was great power in the vision.

For it was truly a great thing, that those who had grown weak should prevail over that Antiochus who had triumphed over so many.

Since some were about to disbelieve.

He reminds you of the former things, so that he may appear worthy of belief.

For if the Passover takes place in the first month, and this man fasted until the twenty-fourth day of the month—

and it falls upon the fourteenth, then from the fourteenth to the twentieth day, and two days more.

See the ordinances of the Law already being set aside.

Did not fear turn you back, O Daniel? 'No,' he says.

See where he beholds the vision:

in the wilderness, just as Moses also did.

For the cities are full of tumults and confusion.

So too Christ is transfigured upon the mountain.

'And behold, Michael, one of the chief princes, came to help me, and I left him there with the prince of the king of the Persians.'

'And I came to make you understand what shall befall your people in the latter days, for behold, the vision is for many days.'

'And when he had spoken all these words with me, I set my face toward the ground, and was pierced with compunction.'

'And behold, one like the likeness of a son of man touched my lips.'

'And I opened my mouth and spoke, and said to him who stood before me:'

'Lord, at your vision my inward parts were turned within me, and behold, I have no strength.'

'And how shall your servant, Lord, be able to speak with this my lord? And as for me, from now on no strength shall remain in me, and no breath is left in me.'

'And he came again and touched me as it were the appearance of a man, and strengthened me, and said to me:'

'Fear not, man of desires, peace be to you; be strong and of good courage.'

'And when he had spoken with me, I was strengthened, and said:'

'Let my lord speak, for you have strengthened me.'

'And he said, Do you know why I have come to you? And now I will return to fight with the prince of the Persians.'

'And as I was going forth, behold, the prince of the Greeks came.'

'But I will declare to you what is set down in the writing of truth;'

'and there is no one who holds with me in these things, except Michael your prince.'

'And behold, a man clothed in a robe.'

'His countenance was as the lightning of fire from his eyes.'

How did he appear to them in lightning? Why does he appear thus—

this angel? Was it to astonish the people? And what is the gain? That he might persuade them to mourn no more,

by having these things spoken often.

As a witness he bears witness by the power of the things that are to be.

So that by this also he might strike him with awe.

He is amazed, and again while the other speaks he is amazed—perhaps by permission, not by any powerlessness.

Do you see what the appearance of an angel is? Do not suppose that what is seen is bronze, nor gold.

For who could bear the sight of these things? For everywhere the light abides.

Since then I have been sent, I foreshow only this, he says: do not corrupt the grace.

'Your words were heard, and I have come because of your words.'

For what was he beseeching, and what was he asking? And yet you do not say these things to him, nor anything of the sort.

Perhaps he wished to learn precisely the time, and what would come after these things.

'And the prince of the kingdom of the Persians,' he says, 'stood over against me.'

Does he then mean the prince of men? By no means.

The prince of the Greeks came forth.

It seems to me that this one is not among the princes, nor among those set over a nation, but among the powers above.

Then, since the other angels were not able to withstand him, this is said to him:

why do you seek yet again? 'And behold, Michael, one of the chief princes, came to help me;'

'and I left him there with the prince of the king of the Persians.'

'And I came to make you understand what shall befall your people in the latter days, for behold, the vision is for many days.'

Why did Michael not come before the twenty days? It seems to me he wishes to show the prophet that he is asking for things forbidden, unlawful, and forced, all but doing violence even to the angels.

For this reason Michael does not help immediately at the beginning, but later, that they might learn that those who came after were not worthy to ascend.

And they left him there, so as either to persuade or to hinder.

And what angel is such, that having heard God giving the grace, he should withstand it? He gives bodily form to the matter, as I think, just as there [it is said]:

'Who shall go forth and deceive Ahab for me?' And again:

'Let me alone, and I will blot them out.'

God is not hindered, nor does He suffer any constraint, being held back by the prophet.

'Let me go, for the dawn has come up.'

And again concerning the angel and the ass:

'Unless I had regarded your person,' he says.

This does not therefore show him withstanding God, but one thing only, that they are being wronged.

'I came down to make you understand what shall befall your people.'

See how, setting aside a necessary matter, he makes his defense to the prophet.

Again he raises him up, and says:

'I go forth to make war with the prince of the Persians.'

'And I was going forth, and the prince of the Greeks was coming.'

Perhaps he means one of those who set themselves against the things that were to come to pass, so as to war against the affairs of Macedonia.

Is there war among angels, a battle over men? Yes.

'I am compelled to contend with this one.'

'And it came to pass in the first year of Cyrus, I stood up for might and strength.'

'And now I will declare to you the truth.'

'And then,' he says, 'it is I who saved.'

Why then do you make war? What then, if you should not conquer? 'No,' he says.

'And then I took my stand at their head.'

'For there is not,' he says, 'a single one who holds with me in these matters, except Michael their prince.'

He says these things in order to persuade him that he is not his adversary and enemy, and that he is asking for things that are forbidden.

How so? It is shown that this one was not among the princes.

Then he tells everything with exactness, and tells whence the defeats came.

Then in what follows he tells of the salvation of his people and of that which is approved.

'When the scattering of the hand of the sanctified people is accomplished, they shall know the Holy One, and all these things shall be accomplished.'

'And I heard, but I did not understand, and I said:'

'Lord, what shall be the end of these things? And he said:'

'Go your way, Daniel, for the words are shut up and sealed until the time of the end.'

'Until many be chosen, and made white, and tried by fire; and the lawless shall do lawlessly, and none of the ungodly shall understand, but the wise shall understand.'

'And from the time of the change of the continual sacrifice, and the setting up of the abomination of desolation, there shall be a thousand two hundred and ninety days.'

'Blessed is he who waits and comes to the thousand three hundred and thirty-five days.'

'And go your way, and rest;'

'for there are yet days until the completion of the consummation;'

'and you shall rest during your time until the consummation of the days.'

'for these things are after a long time.'

So then, he does not lament over the going up, but after the going up he laments over those who went up.

'And king Astyages was gathered to his fathers;'

'and Cyrus the Persian received his kingdom.'

'And Daniel was a companion of the king, and honoured above all his friends.'

Daniel has recorded for us the things concerning Bel.

'Do you not see,' he says, 'how much it eats and drinks?' Astonishing! What a great proof of godhood, and what a mark, that it eats and drinks much!

Is this then a god, tell me? For that one was weak;

but out of his abundance he prevailed.

'I speak to you of the God who created the heaven and the earth;'

'but you bring before me a raging belly? This above all could not be of God;'

'for God will not hunger, will not grow weary.'

But he did not wish to conquer by reasonings, but by facts.

And the king himself decreed the punishment.