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9. O Belteshazzar, master of the Magi, since I know that the spirit of the holy gods is in thee, and no secret can escape thee — or overcome thee, as I shall soon explain the word — relate the visions of my sleep which I saw, and their interpretation We yesterday shewed King Nebuchadnezzar to be a suppliant to Daniel, when reduced to extremity. He did not seek him at first, but consulted his Magicians, and he is now compelled to venerate the person whom he had despised. He calls him Belteshazzar, and doubtless the name severely wounded the Prophet's mind; for another name had been imposed upon him by his parents from his earliest infancy; whence he could recognize himself as a Jew, and could draw his origin from a holy and elect nation. For his change of name was doubtless made by the tyrant's cunning, as we have previously said, as to cause him to forget his own family. King Nebuchadnezzar wished, by changing his name, to render this holy servant of God degenerate. Hence, as often as he was called by this name, he was clearly offended in no slight degree. But this evil could not be remedied, since he was a captive, and knew he had to deal with a people victorious, proud, and cruel. Thus, in the last verse, Nebuchadnezzar had used this name according to the name of his god. Since then Daniel had a name of his own, which his parents had given him by God's appointment, Nebuchadnezzar wished to blot out that sacred name, and so called him as a mark of respect Belteshazzar, which we may believe to have been deduced from the name of an idol. Hence this doubled the Prophet's grief, when he was stained with that base spot in bearing an idol's mark on his name; but it was his duty to endure this scourge of God among his other trials. Thus God exercised his servant in every way by enduring a cross.

He now calls him Prince of the Magi, and this doubtless wounded the holy Prophet's feelings. He wished nothing better than separation from the Magi, who deceived the world by their impostures and soothsaying. For although they were skilled in the science of astrology, and knew some principles worthy of praise, yet we are sure they corrupted all the sciences. Hence Daniel did not willingly hear himself included among them; but he could not free himself from this infamy. Thus we see his patience to have been divinely proved in various ways. Now, Nebuchadnezzar adds, because I know the spirit of the holy gods to be in thee. Many understand this of angels; and this interpretation is not objectionable, as I have hinted elsewhere. For the existence of a supreme God was known to all the nations, but they fancied angels to be inferior deities. Whatever be the true meaning, Nebuchadnezzar here betrays his own ignorance, since he had made no real progress in the knowledge of the true God; because he was entangled in his former errors, and retained many gods, as from the beginning he had been imbued with that superstition. This passage might have been translated in the singular number, as some do, but it would be too forced, and the reason for such a translation is too weak; for they think Nebuchadnezzar to have been truly converted; but the vanity of this is proved by the whole context; and being occupied by this opinion, they wish to relieve him from all fault. But since it is clear that in this edict of Nebuchadnezzar many proofs of his old ignorance are comprehended, there is no reason why we should depart from the simple sense of the words. Hence he attributes a divine spirit to Daniel, but meanwhile imagines many gods. Since, therefore, the spirit of the holy gods is in thee, he says, and no secret overcomes thee Some translate 'ns, anes, to be troublesome; it properly signifies to compel, or to force; for those who translate "there is no secret which can surpass thee," depart from the correct sense. Others translate it, "to be troublesome." This would be a more tolerable translation, but they would do better by translating, "no secret renders thee anxious or perplexed." If the rules of grammar would allow the ' aleph, to be a servile letter, the sense would be more suitable. For nsh, neseh, signifies to try, or prove, and also to elevate. We may translate it, "No secret is loftier than thy understanding;" or, "No secret proves thee;" if he had said, — Daniel was endued with a divine spirit; — he does not examine any proposition, and has no need to make an experiment in any science, since his answer is easy and at hand. But. it is necessary to remember what I said,—No secret renders thee anxious, or confounds thee. Nebuchadnezzar knew this. Then why did he not directly call him to himself in his perplexity? As Daniel could free him from all perplexity, the king's ingratitude is proved, because he admitted the Magi to his counsels, and neglected Daniel. We see then how he always endeavored to avoid God, till he was drawn along by a violent hand, and thereby displayed the absence of conversion. For repentance is voluntary, and those only are said to repent, who willingly return by a change of mind to the God from whom they had revolted; and this cannot be done without faith and the love of God. He then asks him to relate his dream and its interpretation But the dream was not unknown, and he relates it to Daniel. There is, therefore, something superfluous in these words, but no doubt about the sense — as Nebuchadnezzar only asks for the explanation of his dream. It follows: —

10. Thus were the visions of mine head in my bed: I saw, and behold a tree in the midst of the earth, and the height thereof was great.

10. Visiones autem capitis mei super cubile meum, Videbam, et ecce arborem in medio terrae, et altitudo ejus magna.

11. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth:

11. Crevit, multiplicata est, arbor, et invaluit, et altitudo ejus pertigit, hoc est, et altitudo ejus pertingeret, ad coelos, et conspectus ejus ad extremum totius, vel, universae, terrae.

12. The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it.

12. Ramus ejus pulcher, et fructus ejus copiosus,¹ et esca omnibus in ea: sub ea umbrabat² bestia agri: et in ramis ejus habitabant³ aves coelorum, et ex ea alebatur omnis caro.

The following verses ought to be joined on: —

13. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven;

13. Videbam etiam in visionibus capitis mei super cubile meum, et ecce vigil et sanctus descendit e coelis.

14. He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches:

14. Clamavit in fortitudine, hoc est, fortiter, et ita loquutus est, Succidite arborem, et diripite folia ejus,⁴ excutite ramos ejus, et dispergite fructus ejus: fugiat bestia ex umbra ejus, de subtus, ad verbum, et aves ex frondibus ejus, vel ex ramis ejus.

15. Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth:

15. Tandem imum radicum ejus in terra relinquite, et in vinculo ferri, hoc est, ferreo, et aeneo, in herba agri, et pluvia coelorum irrigetur, etcum bestia sit portio ejus in herba terrae.

16. Let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him.

16. Cor ejus ab humano, simpliciter, ab heroine, mutent,⁵ et cor bestiae detur ei: et septem tempora transeant super eam.

Here Nebuchadnezzar relates his dream, of which the interpretation will follow in its place. Yet because this narrative is cold and useless unless we should say something of the subject itself, it is necessary to make some remarks — the rest shall be deferred. First of all, under the figure of a tree Nebuchadnezzar himself is intended, not because it fully represents the king's office, but because God appointed the existence of governments in the world for this purpose—to be like trees on whose fruits all men feed, and under whose shadow they rest. Hence this ordinance of God flourishes, because tyrants, however they are removed from the exercise of just and moderate dominion, whether they wish it or not, are compelled to be like trees; since it is better to live under the most cruel tyrant than without any government at all. Let us suppose all to be on one equal level, what would such anarchy bring forth? No one would wish to yield to others; every one would try the extent of his powers, and thus all would end in prey and plunder, and in the mere license of fraud and murder, and all the passions of mankind would have full and unbridled sway. Hence I have said, tyranny is better than anarchy, and more easily borne, because where there is no supreme governor there is none to preside and keep the rest in check. Wherefore they philosophize too minutely who think this to be a description of a king endued with superior virtues; for there was no such superiority in justice and equity in King Nebuchadnezzar. God principally wished to shew, by this figure, with what intention and with what political order he desires the world to be governed; and why he sets over it kings and monarchies and other magistrates. Then he desired to shew, secondly, although tyrants and other princes forget their duty, it is still divinely enjoined upon them, and yet God's grace always shines forth in all governments. Tyrants endeavor to extinguish the whole light of equity and justice, and to mingle all things; but the Lord meanwhile restrains them in a secret and wonderful manner, and thus they are compelled to act usefully to the human race, whether they will or not. This then is the meaning of the figure or image of the tree.

It is now added, the birds of heaven dwelt amidst the branches, and the beasts lived by its sustenance—which ought to be referred to mankind. For although even the beasts of the field profit by political order, yet we know society to have been ordained by God for the benefit of men. There is no doubt at all of the whole discourse being metaphorical, —nay, properly speaking, it is an allegory, since an allegory is only a continued metaphor. If Daniel had only represented the king under the figure of a tree, it would have been a metaphor; but when he pursues his own train of thought in a continuous tenor, his discourse becomes allegorical. He says, therefore, the beasts of the field dwelt under the tree, because we are sheltered by the protection of magistrates; and no heat of the sun so parches and burns up miserable men as living deprived of that shade under which God wished them to, repose. The birds of heaven also nestled in its boughs and leaves Some distinguish, with too much subtlety, between birds and beasts. It is sufficient for us to observe the Prophet noticing how men of every rank feel no small utility in the protection of princes; for if they were deprived of it, it were better for them to live like wild beasts than mutually to confide in each other. Such protection is needful, if we reflect upon the great pride natural to all, and the blindness of our self-love, and the furiousness of our lusts. As this is the case, God shews, in this dream, how all orders among us need the protection of magistrates; while pasture and food and shelter signify the various forms of usefulness which political order provides for us. For some might object—they have no need of government either for one reason or another; for if we discharge properly all the duties of life, we shall always. find God's blessing sufficient for us.

It is now added, its height was great; then, it grew till it reached even to heaven, and its aspect extended itself to the furthest bounds of the land. This is restricted to the Babylonian monarchy, for there were then other empires in the world, but they were either powerless or but slightly important. The Chaldeans, also, were then so powerful that no prince could approach to such majesty and power. Since, therefore, King Nebuchadnezzar was so pre-eminent, the loftiness of the tree here described is not surprising, though it reached to heaven; while the altitude rendered it visible throughout the whole land. Some of the rabbis place Babylon in the middle of the earth, because it was under the same line or parallel with Jerusalem — which is very foolish. Those also who place Jerusalem in the center of the earth are equally childish; although Jerome, Origen, and other ancient authors, treat Jerusalem as in the center of the world. In this conjecture of theirs they deserve the laughter of the Cynic who, when asked to point out the middle of the earth:, touched the ground with his staff immediately under his feet! Then when the questioner objected to this determination of the center of the earth, he said," Then do you measure the earth!" As far as concerns Jerusalem, their conjectures are not worth mentioning. That proud Barbinel [Abarbanel] wished to seem a philosopher, but nothing is more insipid than the Jews where they depart from their own rules of grammar; and the Lord so blinded them and delivered them up to a reprobate sense, when he wished them to be spectacles of horrible blindness and prodigious stupidity, — and in a small and minute matter that silly fellow shews his absurdity.

He now says, Its boughs were beautiful, and its fruit copious This must be referred to the common opinion of the vulgar; for we know men's eyes to be dazzled by the splendor of princes. For if any one excels others in power, all men adore him and are seized with admiration, and are incapable of judging correctly. When the majesty of a general or a king comes before them, they are all astonished and perceive nothing, and they do not think it lawful for them to inquire strictly into the conduct of princes. Since, then, the power and wealth of King Nebuchadnezzar were so great, no wonder the Prophet says, His branches were beautiful, and their fruit copious But meanwhile we must remember what I lately said, namely, God's blessing shines forth in princes, even if they materially neglect their duty, because God does not suffer all his grace in them to be extinguished; and hence they are compelled to bring forth some fruit. It is much better, therefore, to preserve the existence of some kind of dominion than to have all men's condition equal, when each attracts the, eyes of his neighbors. And this is the meaning of what I have said—there was food and provision for all, as I have lately explained it.

The second part of the dream follows here. Hitherto Nebuchadnezzar has described the beauty and excellency of his state under the figure of a lofty tree which afforded shade to the beasts and on whose fruit they fed, and next as giving, nests to the birds of heaven under its boughs. The cutting down of the tree now follows. I saw, says he, in the visions of my head upon my couch, and, behold, a watcher and a holy one came down from heaven No doubt we ought to understand an angel by a watcher. He is called "a holy one," which is only another form of expression for an angel; and they are worthy of this name, because they are perpetually watchful in the performance of God's commands. They are not subject to slumber, they are not nourished by either food or drink, but live a spiritual life; hence they have no use for sleep, which is the result of drink and food. Lastly, as angels have no bodies, their very spiritual nature makes them watchful. But this phrase not only expresses their nature but also their duty; because God has them at hand to fulfill his bidding, and destines them to the performance of his commands, hence they are called "watchers." (Psalm 103:20.) In this Psalm angels are said to do his bidding, because, by an agility incomprehensible to us, they run about hither and thither, and fly directly from heaven to earth, from one end of the world to another — from the rising even to the setting sun. Since, therefore, angels can so easily and promptly fulfill God's orders, they are deservedly called "watchers " They are called "holy ones," because they are not infected by human infirmities. But we are filled with really sins, not merely because we are earthly, but since we have contracted pollution from our first parents, which vitiates alike the whole body and mind. By this expression, then, Nebuchadnezzar desired to distinguish between angels and mortals. For although God here sanctifies his elect, yet as long as they dwell in the prison of the body they never arrive at the holiness of angels. Here then we mark the difference between angels and men. Nebuchadnezzar could not understand this by himself, but he was taught of God to perceive the destruction of the tree to arise not from man but from the Almighty.

He afterwards adds—the angel cried with a loud voice, cut down the tree, strip off the leaves, cut off its boughs, scatter its fruits, (or throw them away,) and let the beasts flee from its shadow, and the birds of heaven dwell no longer under its branches By this figure God meant to express that King Nebuchadnezzar should be for a time like a beast. This ought not to seem absurd, although it is but rough to speak of a tree being deprived of a human heart, since men know trees to have no other life than that usually called vegetable. The dignity or excellence of the tree cannot be lessened by its being without a human heart, for it never had one originally. But though this is rather a rough mode of expression., yet it contains in it nothing absurd, although Daniel bends a little aside from the strictness of the allegory; nay, Nebuchadnezzar himself had an allegorical dream, and yet God mingled something with it by which he might comprehend the meaning veiled under the image of a tree. The angel, then, orders the tree to be deprived of its human heart, and its bough and fruit to be torn down and cast away, after it had been cut down; next he orders the heart of a beast to be given to it, and thus its portion might be with the wild animals of the woods. But as this must be repeated elsewhere, I now pass it by rather hastily. The general meaning is this; King Nebuchadnezzar was to be deprived for a time not only of his empire but even of his human sense, and to be in no way different from the beasts, since he was unworthy of holding even the lowest place among mankind. Although he seemed to surpass the human race in his elevation, yet he must be cast down and thrown below even the lowest mortals!

The reason for this punishment follows, when it is added, seven times shall pass over him; and then, do not cut off its lowest root, but let the rain of heaven water it; and next; his portion shall be with the wild beasts. Although the chastisement is hard and horrible, when Nebuchadnezzar is expelled from the society of men, and rendered like wild beasts; but it is something in his favor when God does not tear him up by the roots, but allows the root to remain, for the tree to spring up again and flourish, and be planted again in its own place, and recover new vigor through its roots. Here Daniel reviews the punishment inflicted on King Nebuchadnezzar, in which God afforded a specimen of his clemency, in sparing him and not utterly cutting him down, but in allowing his root to remain. Some here discourse about the mitigation of penalties when God sees those repent whom he has chastised with rods; but I do not think it applicable here. There was no true conversion in King Nebuchadnezzar, as we said before, and shall see again more clearly. God did not wish to press him too hard, and this we must attribute to his clemency; because when he seems to set no bounds to his punishment of men's sins, yet in all temporal punishments he allows men to taste his pity; so that even the reprobate remain without excuse. The assertion of some—that punishments are not remitted without the fault being excused, is false; as we see in the example of Ahab. For God remitted the fault to the impious king, but because he seemed to shew some signs of repentance, God abstained from greater punishment. (1 Kings 21:29.) So also we may see the same in the case of Nebuchadnezzar. God was unwilling utterly to root him out—for the metaphor of the tree shews this—but he desired seven times to pass over him Some understand seven weeks, others seven years; but we shall treat this point more copiously by and bye. Lastly, we must notice this; in the midst of the time during which God's wrath seemed to rage against this wretched king, his benefits were also mingled with it. We learn this from the words, his portion shall be with the beasts of the field; that is, he shall feed upon some food by which life shall be preserved; and then, it shall be watered or irrigated with the rain of heaven. For God signifies—though he wished to punish King Nebuchadnezzar, and to render him a remarkable example of his wrath—his knowledge of what he could bear; hence, he so tempers his punishment as to leave hope remaining for the future, Thus he took his food even with the beasts of the earth, but he is not deprived of the irrigation of the dew of heaven.

Grant, Almighty God, since we see it so difficult for us. to bear prosperity without injury to the mind, that we may remember ourselves to be mortal — may our frailty be ever present to our eyes, and tender us humble, and lead us to ascribe the glory to thee. Being advised by thee, may we learn to walk with anxiety and fear, to submit ourselves to thee, and to conduct ourselves modestly towards our brethren. May none of us despise or insult his brother, but may we all strive to discharge our duties with moderation, until at length thou gatherest us into that glory which has been obtained for us by the blood of thine only-begotten Son. — Amen.

17. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.

17. In decreto vigilum verbum,⁶ et in sermone sanctorum postulatio, ut cognoscant viventes, quod dominator sit excelsus in regno hominum: et cui voluerit tradet illud, et humilem,⁷ hominum⁸ eriget super ipsum.

In this verse God confirms what he had shewn to the king of Babylon by means of a dream. He says, then, the king was instructed in a certain thing; since it had been so determined before God and his angels. The full meaning is this, —Nebuchadnezzar must know it to be impossible to escape the punishment whose image he had seen in the dream. There is, however, some ambiguity in the words, since interpreters find great difficulties with the second clause; for they say the angels ask the question, to afford proof to the king of Babylon, and that all men may acknowledge the supreme power of the one God. But this seems to me too forced. As far as the word phtgm', pethegma, is concerned, it signifies "word" in Chaldee; but here I think it properly used for "edict," as in the first chapter of Esther, (Esther 1:20;) and this is a very suitable sense, as the edict was promulgated in the decree so that the "word" or vision might not prove vain and inefficient; since God wished to point out to the king what was already fixed and determined in heaven. We now understand the Prophet's intention. But a new question still remains, because it seems absurd to attribute power and authority to those angels, lest in this way they seem to be equal to God. We know God to be judge alone, and hence it is his proper office to determine what pleases him; and if this is transferred to angels, it seems as if it lessened his supreme authority, because it is not becoming to make them companions of his Majesty. But we know it to be no new thing in Scripture for God to join angels with himself, not as equals but as attendants, and to attribute to them so much honor as to deign to call them into counsel. Hence angels are often called God's counselors. As in this place they are said to decree together with God; and not by their own will or pleasure, as they say, but because they subscribe to God's judgment. Meanwhile, we must remark the double character assigned to them. In the first clause, Daniel makes them subscribe to the decree, and afterwards uses the word demand. And this suits the sense well enough; because the angels urge God by their prayers to humble all mortals and to exalt himself alone. Thus, whatever obscures his glory may be reduced into order. It is right for angels constantly to desire this, since we know them to desire nothing in comparison with the adoration of God by themselves in alliance with all mankind. But when they see God's authority diminished by man's pride and audacity, the object of their demand is that God would reduce under his yoke the proud who erect their crests against him.

We now see why Daniel says, this was declared in, the decree of the watchers, and was demanded in their speech; as if he should. say; "thou hast all angels opposed to thee; for by one consent and with Gale mouth they accuse thee before God, for as far as possible thou obscurest his glory; and God, assenting to their prayers, has determined to cast thee away, and to render thee an object of contempt and reproach before the whole world; and this decree has been signed by all the angels, as if it were common between him and them. For by their subscription and agreement he might prevail[ in confirming the confidence of the profane king. Without doubt God, after his usual manner, accommodated the vision to the understanding of a man who never was taught in his law, but only imbued with a confused notion of his divinity, so that he could not distinguish between God and angels. Meanwhile, this sentiment is true — the edict was promulgated at the united consent and demand of the whole celestial host; for angels bear with the greatest reluctance whatever detracts from God's glory, and all the folly of mankind when they wish to draw and attract to themselves the peculiar attributes of the only God. This seems to be flute genuine sense. The following sentence flows very suitably, — mortals must know God to be a ruler in the kingdoms of men For Daniel marks the end of the demand, since angels desire God's rights to remain entire, and to be quite unaffected by the ingratitude of mankind. But men cannot ascribe even the slightest merit to themselves without detracting from God's praise; hence angels continually seek from God the casting down of all the proud, and that he will not permit himself to be defrauded of his proper rights, but maintain in all its integrity his own sovereign powers. This also must. be diligently observed — mortals should notice how the Lord reigns in the kingdoms of men. For even the worst of men confess the mighty power of God; they dare not draw him down from his heavenly throne by their blasphemies, but they imagine themselves able to obtain and defend their worldly kingdoms, by either their exertions or their wealth, or by some other means. Unbelievers, therefore, willingly shut up God in heaven, just as Ephcurus fancied him to be enjoying his own delights at his ease. Hence Daniel shews God to be deprived of his rights, unless he is recognized as a ruler in the kingdoms of men, that is, on earth to humble all whom he pleases. So also it is said in the Psalms, (Psalm 75:7,) Power springs not from either the east or the west, but; from heaven; and elsewhere, God raises the poor out of the mire, (Psalm 113:6.) Then in the sacred Canticle of the Virgin, he casts down the proud from their seat, and exalts the abject and the humble. (Luke 1:52.) All indeed confess this, but scarcely one in a hundred feels in his mind the dominion of God over the earth, and that no man can raise himself, or remain in any post of honor, since this is the peculiar gift of God. Because men are persuaded of this with difficulty. Daniel eloquently expresses it, the Lord shall be lofty in the kingdoms of men; that is, shall not; only exercise his power in heaven, but also govern the human race, and assign to every one his own grade and position. He will give it to whom he wills He speaks of different empires in the singular number; just as if God had said, some: are raised up by God's will, and others are cast down; and the whole happens according to God's pleasure. The meaning is this — -every one has his own condition divinely assigned to him; and thus a, man's ambition, or skill, or prudence, or wealth, or the help of others, do not profit men in aspiring to any altitude, unless God raises them by his stretched out hand. Paul also teaches the same thing in other words; there is no power but from God, (Romans 13:1,) and afterwards Daniel often repeats the same sentiment.

He adds, he raises up the humble man above himself In a change so remarkable as this, God's power shines forth better while he raises from the dust those who were formerly obscure and contemptible, and even sets them above kings. When this happens, profane men say, God is playing with them, and rolls men about like balls in his hand, which are first tossed upwards and then thrown down upon the ground. But they do not consider the reason why God by open proofs wishes to shew how we are under his absolute power, on which our condition entirely depends; when we do not comprehend this of our own accord, examples are necessarily set before us by which we are compelled to perceive what almost all are willingly ignorant of. We now understand the whole intention of the Prophet. Angels seek from God by continual prayers to declare his own power to mortals, and thus to lay prostrate the proud who think to excel by their own power and industry, or else by chance, or by the help of men. To induce God to punish men for their sacrilegious deeds, the angels desire him to prostrate them, and thus to shew himself to be not only the king and ruler of heaven, but also of earth. Now, this not only happens in the case of a single king, but we know history to be full of such proofs. Whence, then, or from what order have kings often been created? And when there was no greater pride in the world than in the Roman empire, we see what happened. For God brought forward certain monsters which caused the greatest astonishment among the Greeks and all the 0rien.tals, the Spaniards, Italians, and Gauls; for nothing was more monstrous than some of the emperors. Then their origin was most base and shameful, and God could not shew more clearly their empires were not transferred by the will of man, nor even acquired by valor, counsel, and powerful troops, but remained under his own hand to bestow upon whomsoever he pleased. Let us go on:

18. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee.

18. Hoc somnium vidi ego Rex Nebuchadnezer: et tu Beltsazar, interpretationem enarra,⁹ quoniam cuncti sapientes regni mei non potuerunt interpretationem patefacere mihi: tu vero potes: quia spiritus deorum sanctorum in te.

Here Nebuchadnezzar repeats what he had formerly said about seeking an interpretation for his dream. He understood the figure which was shewn to him, but he could not understand God's intentions nor even determine its relation to himself. On this point he implores Daniel's confidence; he affirms his vision in a dream to induce Daniel to pay great attention to its interpretation. Then he adds, with the same purpose, All the wise men of his kingdom could not explain the dreary; where he confesses all the astrologers, and diviners, and others of this kind to be utterly vain and fallacious, since they professed to know everything. For some were augurs, some conjectures, some interpreters of dreams, and others astrologers, who not only discoursed on the course, distances, and orders of the stars, and the peculiarities of each, but wished to predict futurity from the course of the stars. Since, therefore, they boasted so magnificently in their superior knowledge of all events, Nebuchadnezzar confesses them to have been impostors. But he ascribes this power in reality to Daniel, because he was endued by the divine Spirit. Hence he excludes all the wise men of Babylon from so great a gift through his having proved them destitute of God's Spirit. He does not assert this in so many words, but this meaning is easily elicited from his expressions implying all the variety of the Chaldean wise men. Then in the second clause he exempts Daniel from their number, and states the reason to be his excelling in the divine Spirit. Nebuchadnezzar, therefore, here asserts what is peculiar to God, and acknowledges Daniel to be his Prophet and minister. When he calls angels holy deities, we have mentioned this already as an expression which ought not to seem surprising in a heathen, uninstructed in the true doctrine of piety, and only just initiated in its elements. But we know this common opinion respecting angels being mingled together with the one God. Hence Nebuchadnezzar speaks in the ordinary and received language when he says, the spirit of the holy gods dwells in Daniel. It now follows:

19. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.

19. Tunc Daniel, cui nomen Beltsazar, obstupefactus fuit circiter horam unam: et cogitationes ejus turbabant eum. Respondit rex et dixit, Beltsazar, somnium et interpretatio ejus ne conturbet to, terreat. Respondit Beltsazar et dixit, Domine mi, somnium sit inimicis tuis, et interpretatio ejus hostibus tuis.

Here Daniel relates how he was in some sense astonished. And I refer this to the sorrow which the holy Prophet had endured from that horrible punishment which God had shewn under a figure; nor ought it to seem surprising for Daniel to be grievously afflicted on account of the calamity of the king of Babylon; for although he was a cruel tyrant, and had harassed and all but destroyed God's Church, yet since he was under his Sway, he was bound to pray for him. But God had deafly taught the Jews this, by means of Jeremiah, Pray ye for the prosperous state of Babylon, because your peace shall be in it. (Jeremiah 29:7.) At the close of seventy years it was lawful for the pious worshippers of God to beg him to free them; but until the time predicted by the Prophet had elapsed, it was not lawful either to indulge in hatred against the king, or to invoke God's wrath upon him. They knew him to be the executor of God's just vengeance, and also to be their sovereign and lawful ruler. Since then Daniel was treated kindly by the king when by the rights of warfare he was dragged into exile, he ought to be faithful to his own king, although he exercised tyranny against the people of God. This was the reason why he suffered so much sorrow from that sad oracle. Others think he was in an ecstasy; but this seems to suit better because he does not simply speak of being astonished, but even disturbed and terrified in his thoughts. Meanwhile, we must remark, how variously the Prophets were affected when God uses them in denouncing his approaching judgments. Whenever God appointed his Prophets the heralds of severe calamities, they were affected in two ways; on the one side, they condoled with those miserable men whose destruction they saw at hand, and still they boldly announced what had been divinely commanded; and thus their sorrow never hindered them from discharging their duty freely and consistently. In Daniel's case we see both these feelings. The sympathy, then, was right in his condoling with his king and being silent for about an hour. And when the king commands him to be of good courage and not to be disturbed, we have here depicted the security of those who do not apprehend the wrath of God. The Prophet is terrified, and yet he is free from all evil; for God does not threaten him, nay, the very punishment which he sees prepared for the king, afforded the hope of future deliverance. Why then is he frightened? because the faithful, though God spares them and shews himself merciful and propitious, cannot view his judgments without fear, for they acknowledge themselves subject to similar penalties, if God did not treat them with indulgence. Besides this, they never put off human affections, and so pity takes possession of them, when they see the ungodly punished or even subject to impending wrath. For these two reasons they suffer sorrow and pain. But the impious, even when God openly addresses and threatens them, are not moved, but remain stupid, or openly deride his power and treat his threats as fabulous, till they feel them seriously. Such is the example which the Prophet sets before us in the king of Babylon.

Belteshazzar, he says, let not thy thoughts disturb thee; let not the dream and its interpretation frighten thee/ Yet Daniel was afraid for his sake. But, as I have already said, while the faithful are afraid though they feel God to be propitious, yet the impious sleep in their security, and are unmoved and unterrified by any threats. Daniel adds the cause of his grief, — O my lord, he says, may the dream be for thine enemies, and its interpretation to thy foes! Here Daniel explains why he was so astonished — because he wished so horrible a punishment to be turned away from the person of the king; for although he might deservedly have detested him, yet he reverenced the power divinely assigned to him. Let us learn, therefore, from the Prophet's example, to pray for blessings on our enemies who desire to destroy us, and especially to pray for tyrants if it please God to subject us to their lust; for although they are unworthy of any of the feelings of humanity, yet we must modestly bear their yoke, because they could not be our governors without God's permission; and not only for wrath, as Paul admonishes us, but for conscience' sake, (Romans 13:5,) otherwise we should not only rebel against them, but against God himself. But, on the other hand, Daniel shews the impossibility of his being changed or softened by any sentiment of pity, and thus turned from his intended course:

20. The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight thereof to all the earth;

20. Arborquam vidisti, quae magna erat et robusta, et cujus magnitudo pertingebat ad coels, et aspectus ejus ad totam terram.

21. Whose leaves were fair, and the fruit thereof much, and in it was meat for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation:

21. Et folium ejus pulchrum erat,¹⁰ et fructus ejus copiosus: et in qua,¹¹ cibus cunctis: sub qua habitabant bestiae agri, et in cujus ramis quiescebant aves coeli.

22. It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.

22. Tu es ipsc rex, qui multiplicatus es et roboratus,¹² ita ut magnitudo tua multiplicata fuerit, et pertigerit ad coelos, et potestas tua ad fines terrae.

Here we see what I have touched upon, namely, how Daniel acted respectfully to the king, and thus was mindful of his prophetic duty, while he punctually discharged the commands of God. We must notice this distinction, for nothing is more difficult for ministers of the Word than to maintain this middle course. Some are always fulminating through a pretense of zeal, and forget themselves to be but men: they shew no sign of benevolence, but indulge in mere bitterness. Hence they have no authority, and all their admonitions are hateful. Next, they explain God's Word with pride and boasting, when they frighten sinners without either humanity, or pain, or sympathy. Others, again, who are wicked and perfidious flatterers, gloss over the grossest iniquities; they object to both Prophets and Apostles, esteeming the fervor of their zeal to have driven away all human affections! Thus they delude miserable men, and destroy them by their flattery. But our Prophet, as all the rest, here shews how God's servants ought to take a middle course. Thus Jeremiah, when prophesying adversity, feels sorrow and bitterness of spirit, and yet does not turn aside from unsparing reproof of the severest threats, as both sprang from God. (Jeremiah 9:1.) The rest of the prophets also act in the same manner. Here Daniel, on the one hand, pities the king, and on the other, through knowing himself to be the herald of God's anger, he is not frightened by any danger while setting before the king the punishment which he had despised. Hence we gather why he was not astonished. He felt no fear of the tyrant, although many do not dare to discharge their duty when an odious message is entrusted to them, which stimulates the impious and the unbelievers to madness. Daniel, however, was not astonished with any fear of this kind; he only wished God to act mercifully towards his king. For he says here, Thou art king thyself. He does not speak with any doubt or hesitation, neither does he use obscurity nor a number of excuses, but plainly announces king Nebuchadnezzar to be intended by the tree which he saw. Hence the tree which thou sawest is large and strong, under the shade of which the beasts of the field were dwelling, and in the boughs of which the birds of the air were making their nests: thou, says he, art the king. Why so? Thou hast become great and strong; thy magnitude has extended to the heavens, and thy power to the ends of the earth Now, what follows?

23. And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him;

23. Et quod vidit rex, vigilem, et sanctum descendere e coelis, qui dixit:¹³ Suceidite arborem, et dispergite eam: tantummodo imum radicum ejus in terra relinquite: et sit in vinculo ferri et aeris in herba agri, et rore coelorum proluatur, et eum bestiis agri portio ejus, donec septem tempora transcant super cam.

24. This is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king:

24. Haec interpretatio, rex, et decretum excelsi est, quod spectat ad dominum meum regem.

Daniel follows up what he had begun with perseverance, shewing judgment to be overhanging the king of Babylon. He calls him lord, indeed, with cordiality; meanwhile he was the ambassador of the Supreme King, he did not hesitate to elevate his discourse above the king's command — as all the prophets do who rise up against mountains and hills, as Jeremiah does in Jeremiah 1:10. Thus this sentence is worthy of notice, — "I have appointed thee over kingdoms and peoples, to pluck them up and to plant them, to build and to destroy." God, therefore, wishes to assert so great a reverence for his Word, because there is nothing in the world so magnificent or splendid which does not yield to it. Daniel, then, as far as concerns human events and political order, confesses the king to be his master; but meanwhile he goes on with the embassy entrusted to him. The king then, says he, saw a watcher descend from heaven, he always speaks of an angel¹⁴ We have stated why Scripture calls angels "watchers," since they are at hand to perform God's commands; and we know God executes his decrees by their agency: I said angels always discharge this duty, and keep watch over the faithful. But the name "watcher" is a general one, and implies the promptness with which angels are endued, to enable them to discharge with the utmost celerity whatever God enjoins upon them. Thou hast seen, then, one descend from heaven, who said, Cut down the tree, and scatter it abroad He repeats what he had said before, namely, the time of his punishment was defined here, because God would destroy the king of Babylon and all remembrance of him. An exception is then added, — Until seven times pass over I have said nothing of those times, but their opinion is probable who take it for an indefinite number, meaning, until a long time shall pass away. Others think months denoted; others, years; but I willingly incline to this interpretation, since God wishes for no short time to punish King Nebuchadnezzar. It may not seem customary, indeed, but as he wished to put forth an example for all ages, he desired to prolong his punishment. This, therefore, seems the meaning of the seven years; for we know the number seven years to signify a long time in Scripture, since it denotes perfection.

Grant, Almighty God, since thou settest before us our sins, and at the same time announcest thyself as our judge, that we may not abuse thy forbearance and lay up for ourselves a treasure of greater wrath through our sloth and torpor. Grant, also, that we may fear thee reverently, and be anxiously cautious ourselves: may we be frightened by thy threats, and enticed by thy sweetness, and be willing and submissive to thee: may we never desire more than to consecrate ourselves entirely to obey thee, and to glorify thy name through Jesus Christ our Lord. — Amen.