Jerome — Commentary on Scripture

Daniel 2:45

Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.

Verse 45. "The great God has shown to the king the events which shall hereafter come to pass, and the dream is true and its interpretation is reliable." Daniel again asserts that the revelation of the dream is not a matter of personal merit, but has been granted for the purpose of making the interpretation manifest to the king and of teaching the king that God alone is to be worshipped.

Daniel 2:46-47

Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.

Verse 47. "Then King Nebuchadnezzar fell on his face and worshipped Daniel, and ordered sacrifices and incense to be offered up to him. Therefore the king spoke and said to Daniel." Porphyry falsely impugns this passage on the ground that a very proud king would never worship a mere captive, as if, forsooth, the Lycaonians had not been willing to offer blood sacrifices to Paul and Barnabas on account of the mighty miracles they had wrought (Acts 14:8-18). And so there is no need to impute to the Scripture the error of the Gentiles who deem everything above themselves to be gods, for the Scripture simply is narrating everything as it actually happened. However we can make this further assertion, that the king himself set forth the reasons for his worship and offering of blood-sacrifices when he said to Daniel: "Truly thy God is the God of gods and the Lord of kings and a revealer of mysteries, since thou hast been able to disclose this holy secret." And so it was not so much that he was worshipping Daniel as that he was through Daniel worshipping the God who had revealed the holy sec…

Verse 47. "Then King Nebuchadnezzar fell on his face and worshipped Daniel, and ordered sacrifices and incense to be offered up to him. Therefore the king spoke and said to Daniel." Porphyry falsely impugns this passage on the ground that a very proud king would never worship a mere captive, as if, forsooth, the Lycaonians had not been willing to offer blood sacrifices to Paul and Barnabas on account of the mighty miracles they had wrought (Acts 14:8-18). And so there is no need to impute to the Scripture the error of the Gentiles who deem everything above themselves to be gods, for the Scripture simply is narrating everything as it actually happened. However we can make this further assertion, that the king himself set forth the reasons for his worship and offering of blood-sacrifices when he said to Daniel:

"Truly thy God is the God of gods and the Lord of kings and a revealer of mysteries, since thou hast been able to disclose this holy secret." And so it was not so much that he was worshipping Daniel as that he was through Daniel worshipping the God who had revealed the holy secrets . This is the same thing that we read Alexander the Great, King of the Macedonians, did in the high priesthood of Joaida . Or, if this explanation seem unsatisfactory, we shall have to say that Nebuchadnezzar, overwhelmed by the amazing greatness of the miracles, did not realize what he was doing, but coming to know the true God and Lord of kings he both worshipped His servant and offered him incense.

Daniel 2:48

Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.

Verse 48. "Then the king elevated Daniel to a high position, and gave him many great gifts and set him up as governor over all the provinces of Babylon..." In this matter also the slanderous critic of the Church has ventured to castigate the prophet because he did not reject the gifts and because he willingly accepted honor of the Babylonians. He fails to consider the fact that it was for this very purpose that the king had beheld the dream and that the secrets of its interpretation were revealed by a mere lad, that Daniel might increase in importance and that in the place of captivity he might become ruler over all the Chaldeans, to the end that the omnipotence of God might be made known. We read that this same thing happened in the case of Joseph at the court of Pharaoh and in Egypt (Genesis 41:38-43), and also in the case of Mordecai at the court of Ahasuerus (Esther 8:1-2). The purpose was that the Jews, as captives and sojourners in each of these nations, might receive encouragement as they beheld men of their own nation constituted as governors over the Egyptians or the Chaldea…

Verse 48. "Then the king elevated Daniel to a high position, and gave him many great gifts and set him up as governor over all the provinces of Babylon..." In this matter also the slanderous critic of the Church has ventured to castigate the prophet because he did not reject the gifts and because he willingly accepted honor of the Babylonians. He fails to consider the fact that it was for this very purpose that the king had beheld the dream and that the secrets of its interpretation were revealed by a mere lad, that Daniel might increase in importance and that in the place of captivity he might become ruler over all the Chaldeans, to the end that the omnipotence of God might be made known. We read that this same thing happened in the case of Joseph at the court of Pharaoh and in Egypt (Genesis 41:38-43), and also in the case of Mordecai at the court of Ahasuerus (Esther 8:1-2). The purpose was that the Jews, as captives and sojourners in each of these nations, might receive encouragement as they beheld men of their own nation constituted as governors over the Egyptians or the Chaldeans, as the case might be.

Daniel 2:49

Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king.

Verse 49. "Moreover Daniel made request of the king, and he appointed Shadrach, Meshach, and Abednego over the public works of the province of Babylon. But Daniel himself was in the king's gate." Daniel does not forget those men with whom he had made intercession to the Lord, and who had shared his peril with him. And so he makes them judges over the province, while he himself does not leave (a variant reading is: "did not leave") the king's side.

Daniel 3:1

Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.

Verse 1. "Nebuchadnezzar the king made a golden statue seventy cubits in height and six cubits in breadth." How soon he forgot the truth, when he had just been worshipping a servant of God as if he had been God Himself, but now commanded a statue to be made for himself in order that he personally might be worshipped in the statue! Now if this statue was of gold, and was of incalculable weight, it was intended to arouse amazement in the beholders and to be worshipped as God even though a mere inanimate object, whilst everyone would be consecrating his own avarice to it. On the other hand an opportunity of salvation was afforded to the barbarian nations through the opportune presence of the captive Jews (Col. iii), with the result that after they had first come to know the power of the one true God through Daniel's revelation of the dream, they might then learn from the brave example of the three youths to despise death, and to eschew the worship of idols. "And he set it up in the plain of Dura in the province of Babylon." Instead of "Dura" Theodotion has "Deira," and Symmachus has "D…

Verse 1. "Nebuchadnezzar the king made a golden statue seventy cubits in height and six cubits in breadth." How soon he forgot the truth, when he had just been worshipping a servant of God as if he had been God Himself, but now commanded a statue to be made for himself in order that he personally might be worshipped in the statue! Now if this statue was of gold, and was of incalculable weight, it was intended to arouse amazement in the beholders and to be worshipped as God even though a mere inanimate object, whilst everyone would be consecrating his own avarice to it. On the other hand an opportunity of salvation was afforded to the barbarian nations through the opportune presence of the captive Jews (Col. iii), with the result that after they had first come to know the power of the one true God through Daniel's revelation of the dream, they might then learn from the brave example of the three youths to despise death, and to eschew the worship of idols.

"And he set it up in the plain of Dura in the province of Babylon." Instead of "Dura" Theodotion has "Deira," and Symmachus has "Durau," whereas the Septuagint renders it as the common noun peribolon, a word which we might render as "game-preserve" or "enclosure."

Daniel 3:2

Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.

Verse 2. "Nebuchadnezzar sent therefore to the satraps, magistrates and judges, the dukes and potentates, and the prefects and all the princes of the various districts that they should gather themselves together." It is the higher ranks which stand in the greater peril, and those who occupy the loftier position are the more sudden in their fall. The princes are assembled to worship the statue in order that through their princes the nations also might be attracted into error, For those who possess riches and power are all the more easily overthrown because of their apprehension of being bereft of them. But after the magistrates are led astray, the subject populace perish through the evil example of their superiors.

Daniel 3:4-5

Then an herald cried aloud, To you it is commanded, O people, nations, and languages,

Verses 4, 5. "And a herald proclaimed with mighty voice: 'To us the order is given, both peoples and tribes and languages, at what hour ye hear the sound of the trumpet...'" Not that the entire population of all the nations could have gathered on the plain of Dura and adored the golden statue, but rather, in the person of their leaders, all the tribes and peoples were supposed to have performed the act of worship. Now as I mentally run through all the Holy Scripture, I nowhere find (unless my memory fails me) a passage stating that any of the saints worshipped God Himself by falling prostrate; but only someone worshipping idols or demons or forbidden objects is said to have worshipped by falling prostrate. So also in this present instance that kind of worship is performed not once but several times as well. Moreover in the Gospel the devil says to the Lord, "All these things will I give Thee, if Thou fallest down and worshippest me" (Matthew 4:9). But this comment should also be made, that all heretics who devise a false doctrine with the brilliance of worldly eloquence, fashion ther…

Verses 4, 5. "And a herald proclaimed with mighty voice: 'To us the order is given, both peoples and tribes and languages, at what hour ye hear the sound of the trumpet...'" Not that the entire population of all the nations could have gathered on the plain of Dura and adored the golden statue, but rather, in the person of their leaders, all the tribes and peoples were supposed to have performed the act of worship. Now as I mentally run through all the Holy Scripture, I nowhere find (unless my memory fails me) a passage stating that any of the saints worshipped God Himself by falling prostrate; but only someone worshipping idols or demons or forbidden objects is said to have worshipped by falling prostrate. So also in this present instance that kind of worship is performed not once but several times as well. Moreover in the Gospel the devil says to the Lord, "All these things will I give Thee, if Thou fallest down and worshippest me" (Matthew 4:9). But this comment should also be made, that all heretics who devise a false doctrine with the brilliance of worldly eloquence, fashion thereby a golden statue, and to the best of their ability constrain men by their persuasiveness to fall down and adore the idol of deceit.

Daniel 3:7

Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.

Verse 7. "After these things the people, therefore, as soon as they heard the sound of the trumpet and pipe..." We are to take this statement in the same sense as above, so that we understand that all the peoples were represented by their leaders. For of course it was impossible for all the nations to attend at one time.

Daniel 3:8

Wherefore at that time certain Chaldeans came near, and accused the Jews.

Verse 8. "And straightway at that time there came certain Chaldeans and accused the Jews..." They were envious of these Jews because they had been in charge of the king's business in Babylon, and also they were offended by their foreign religion and aversion towards idols. They therefore find a pretext for accusing them to the king. The final consequence ensues.

Daniel 3:12

There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.

Verse 12. "Now then, there are certain Jews whom thou hast appointed over the affairs of the district of Babylon, namely Shadrach, Meshach, and Abednego, who have despised thy decree" (the Vulgate reads: "those men of thine have despised the decree, O king"). To a certain extent their statement amounts to this: "Those captives and slaves whom thou hast preferred before us and hast made to be governors have lifted themselves up in pride and despise thine orders, not serving thy gods, and not worshipping the golden statue thou hast set up." The assertion we made at the commencement of the commentary on the vision is more abundantly proved in this passage, namely that the gods of Nebuchadnezzar were not to be identified with the golden statue which he had ordered to be erected for the worship of himself, for in what follows the king himself says:

Daniel 3:14

Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up?

Verse 14. "Do ye not serve my gods, and do you not worship the golden statue which I have set up?..." Other authorities assert that it is the custom of Holy Scripture to speak of the one and same idol in the plural, just like the verse in Exodus concerning the calf: "These are thy gods, O Israel, who have brought thee out of the land of Egypt" (Exodus 32:4). Also in the Book of Kings, where Jeroboam is establishing the golden calf in Bethel, he is said to have fashioned idols (1 Kings 12:26-28). On the other hand a plurality of demons are addressed in the singular number, as in Isaiah: "He bows himself down and worships it, and as he makes his vow he says, 'Thou art my God!'" (Isaiah 44:17).

Daniel 3:15

Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands?

Verse 15. "Prostrate yourselves and worship the statue I have made." Although he had up to this point given the youths his orders in angry fashion, yet he gives them room for a change of heart, so that their previous guilt might be pardoned if only they should fall down and worship. But if they should not deign to offer worship, the punishment of the fiery furnace lay at hand.

"And what God is there who shall rescue you from my hand?..." Why naturally, that same God whose servant thou didst just recently worship and Whom thou didst assert to be truly God of gods and Lord of kings.

Daniel 3:16 · 2 passages

Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter.

Verse 16. "King Nebuchadnezzar, we ought not to render thee answer concerning this matter." In the Hebrew original there is no vocative "King" as there is in the Septuagint, lest they should seem to address the ungodly man with servile flattery or to term him a king who was trying to force them to wickedness. But if it be contended that the reading, "O king!" should be included, then we may say that the youths were not impudently challenging the king to shed their blood but rendering him due honor so as to avoid injury to the true religion of God. But as for their statement. "We ought not to render thee answer concerning this matter," the meaning is: "Thou hast no need to hear words from men whose bravery and firmness thou wilt presently test by actual deeds."

Let us turn our thoughts to the three boys in the fiery furnace in Babylonia, and listen to what they say when Nebuchadnezzar summons them before him and compels them to worship Bel. What is their answer to Nebuchadnezzar? “King, there is no need to defend ourselves.” … Look at their faith! We believe, it says, that he is able to save us; but if it should be that our sins prevent him, we still believe in him who will not deliver us. We do not believe in this life but in the future life; nor do we believe in him in order to escape burning here but in order to escape passing from this fire into another fire. Go ahead, then, prepare your furnace; this heat, this fire, is our purgation. Happy is he whose help is the God of Jacob!

Daniel 3:17

If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king.

Verse 17. "For behold, our God whom we serve is able to rescue us from the furnace of burning fire and to free us from thy hands, O king!" Where he had imagined he was frightening mere youths, he perceives in them a nature of manly courage. Nor do they speak of deliverance as delayed to the distant future, but rather they promise themselves immediate succor, asserting, "For behold, our God whom we serve is the One who is able to free us both from the fearsome flames thou threatenest and from thy hands."

Daniel 3:18

But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.

Verse 18. "But if He does not will to do so" - phrasing which admirably avoids the idea, "If He is not able," which would be inconsistent with what they had just asserted, "He is able to deliver us" - but rather they say, "If He does not will to do so." Thereby they indicate that it will not be a matter of God's inability but rather of His sovereign will if they do perish.

"Be it known to thee, O king, that we do not serve thy gods and do not worship the golden statue which thou hast set up." Whether we wish to read "statue" as Symmachus does, or "golden image" as the other authorities have rendered it, those who reverence God are not to worship it. Therefore let judges and princes who worship the statues of emperors or idols realize that they are doing precisely the thing which the three youths refused to do and thereby pleased God. And we should observe the proper significance of the issue involved: they assert that worshipping the mere image is equivalent to serving the false gods themselves, neither of which things is befitting to the servants of God.

Daniel 3:19

Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated.

Verse 19. "Then Nebuchadnezzar was filled with rage, and the aspect of his countenance was wholly altered." In certain Psalms the titles contain the notation; "On behalf of those who are to be wholly altered." And so the expression "wholly altered" is ambiguous, comprising both the idea of change for the worse or change for the better. Now of course the alteration of Nebuchadnezzar's visage cannot be reconciled with a favorable sense. And after all there are some authorities who refer even the Psalm-titles to a change for the worse, on the ground that those who by nature have known God have been changed by the vexation and fury of their mind to a position of hostility towards Christ and His saints.

Daniel 3:20

And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace.

Verse 20. "And he gave orders that the furnace be fired to sevenfold intensity beyond its usual temperature, and he commanded the strongest men in his army to bind the legs of Shadrach, Meshach and Abednego and cast them into the furnace of flaming fire." Just as if the usual fire without multiplied intensity could not have consumed the youths' bodies! But a fury and rage which borders on madness can observe no bounds. Also he wished by the threat of intensified punishment to terrify those who seemed prepared for death.

Daniel 3:21

Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace.

Verse 21. "And straightway those men, bound up in their trousers and turbans and footgear and garments, were cast into the midst of the furnace of flaming fire..." Instead of sarbal, "trousers" interpreted by Symmachus as anaxy-rides ("trousers"), Aquila and Theodotion read simply saraballa rather than the corrupt reading sarabara. Now the shanks and shin-bones are called saraballa in the language of the Chaldeans, and by extension of the same word it is applied to those articles of clothing which cover the shanks and shins, as if they were to be called "shankies" and "shinnies" (crurales et tibiales). "Turban," however, is a Greek word, tiara which has by usage become a Latin word also, and Virgil says of it (Aeneid, VII): "Both scepter and sacred tiara." It was, however, a kind of skull-cap used by the Persian and Chaldean races.

Daniel 3:22

Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego.

Verse 22. "Then those same men who had cast Shadrach, Meshach, and Abednego were slain by the fiery flame." Of course this meant the same men of whom it was said above, "And he commanded the strongest men in his army to bind the legs of Shadrach, Meshach and Abednego and cast them into the burning furnace of fire (another reading: into the furnace of flaming fire)." And so they were not any chance servants of his whom Nebuchadnezzar destroyed, but men who of all his army were strong and most ready for war. Not only was it intended that the miracle should strike terror but also that his own army might experience injury.