Observe the piety of the children: they showed no indignation, no anger, no gainsaying, but they came forth . . . as though they were going forth from heaven itself. . . . And what the prophet says of the sun, that he is as a bridegroom going out of his chamber,^[1] so one could also say such a thing of them. But though he [the sun] goes forth [like the bridegroom], yet did they come out with even more glory than he, for he indeed goes forth to enlighten the world with natural light, they to enlighten the world in a different way, I mean, spiritually. For because of them the king immediately issued a decree, The signs and wonders that the most high God has worked for me I am pleased to recount. . . . So they went forth, shedding a yet more glorious radiance, beaming indeed in that very region, even more so by way of the king’s writings, being diffused over the world and thus dispelling the darkness that everywhere prevails.

Nothing is excluded from the dominion of God, for Scripture says of him, All things serve you.^[1] God, then, rules over all things, and in his forbearance he endures even murderers and robbers and fornicators, having determined a fixed time for requiting each, that they who, granted a long reprieve, remain impenitent may suffer the greater condemnation. There are kings . . . who reign on earth, yet not without power from on high. This, of old, Nebuchadnezzar knew from experience when he said, his kingdom is an everlasting kingdom.

The narrative is clear indeed and requires but little interpretation. Because he displeased God, Nebuchadnezzar was turned into a madman and dwelled for seven years among the brute beasts and fed on the roots of herbs. Afterwards, by the mercy of God, he was restored to his throne and praised and glorified the King of heaven. . . . But there are some who claim to understand by the figure of Nebuchadnezzar the hostile power that the Lord speaks of in the Gospel, saying, I behold Satan falling from heaven like lightning.^[1] . . . These authorities assert that it was absolutely impossible for a man who was reared in luxury to subsist on hay for seven years and so dwell among wild beasts for seven years without being mangled by them. Also they ask how the imperial authority could have been kept waiting for a mere madman and how so mighty a kingdom could have gone without a king for so long a period. . . . And so they pose all of these questions and offer as their reply the proposition that since the episode does not stand up as genuine history, the figure of Nebuchadnezzar represents the devil. To this position we make not the slightest concession; otherwise everything we read in Scripture may appear to be imperfect representations and mere fables. For once people have lost their reason, who would not perceive them to lead their existence like brutish animals in the open fields and forest regions . . . what is so remarkable about the execution of such a divine judgment as this for the manifestation of God’s power and the humbling of the pride of kings?

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

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

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

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

We are not capable of glorifying God on our own; only in the Spirit is this made possible. In him we are able to thank God for the blessings we have received. To the extent that we are purified from evil, each receives a smaller or larger portion of the Spirit’s help that each may offer the sacrifice of praise to God. If we offer glory to God, in the Spirit, we mean that the Spirit enables us to fulfill the requirements of true religion. . . . The words of Paul are appropriate: I think I have the Spirit of God.^[1] . . . Likewise it is said concerning Daniel, the Holy Spirit of God is in you.

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

By the tree blessed Daniel said [Nebuchadnezzar] personally was depicted, and he said its height reached to heaven to suggest not the real tree but his thoughts and imaginings. . . . His [conceited attitude] is the reason he sees the height of the tree reaching to heaven; but since, so to say, he even had control of the whole world, he sees the tree trunk—that is, the extent of its breadth—expanding as far as the ends of the earth. ^[1] MANY SYMBOLS OF THE KING’S ARROGANCE. ISHO‘DAD OF MERV: Its top, that is, of the tree, is his thoughts and the pride of his spirit. Its foliage is his army. Its fruits are his nobles. The animals of the fields and the birds are the nations and kingdoms that he has subdued. From it all living beings were fed are because the silver and gold that were for the benefit of people were coined by his mint. A holy watcher is one of the spiritual beings. Its branches is his dominion. Its stumps and roots is said because his sovereignty will last until his return. With bands^[1] of iron and bronze in the grass of the field are the words because when he is in the desert and feeds on vegetables, his sovereignty will stay with him in this manner, like something bound with iron and bronze. ^[2]

By foliage he refers to the visible splendor in apparel, throne, palace, warriors bearing shields and javelins, and foot soldiers, and by fruit to the tribute offered from all quarters.

Barbarians lived a wild life, whereas more reasonable and civilized people, rapid and uplifted in their thinking, continued to pass their life under his authority.

By eir^[1] he refers to the watcher, the meaning in Greek. By watcher he means an angel, thus bringing out its bodiless form: what is clad in a body is subject to sleeping, whereas what is rid of a body is superior to the need for sleeping. So he means, I saw an angel, bodiless in nature, who descended from heaven.

One who passes the night with thought of him makes of God a housemate; and one who earnestly desires the will of God will find the watchers on high to be his teachers.

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

It is not only of Nebuchadnezzar, king of the Chaldeans, but also of all impious people that the prophet says, I beheld the impious man highly exalted and lifted up like the cedars of Lebanon.^[1] Such people are lifted up not by the greatness of their virtues but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: Learn from me, for I am meek and lowly in heart.^[2]