Daniel 2:30

There is greater freedom of speech in this harangue, than in the former. Not that he was afraid on the former occasion, but the persons whom he addressed there, being jesters and scoffers, would not have borne it. Hence in the beginning of that address he also bespeaks their attention by his preamble; “Be this known unto you, and hearken to my words.” ( ch. ii. 14 .) But here there is no need of this management. ( κατασκευἥς .) For his hearers were not in a state of indifference. The miracle had aroused them all; they were even full of fear and amazement. Wherefore also there was no need of beginning at that point, but rather with a different topic; by which, in fact, he powerfully conciliated them, namely, by rejecting the glory which was to be had from them. …

“And it came to pass in Iconium, that they went both together into the synagogue of the Jews.” ( ch. xiv. 1 .) Again they entered into the synagogues. See how far they were from becoming more timid! Having said, “We turn unto the Gentiles,” nevertheless (by going into the synagogues) they superabundantly fortify their own justification (with their Jewish brethren). “So that,” it says, “a great multitude both of Jews and Greeks believed.” For it is likely they discoursed as to Greeks also. “But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.” ( v. 2 .) Together (with themselves) now they took to stirring up the Gentiles too, as not being themselves sufficient. Then why did the Apostles not go forth thence? Why, they were not driven away, only attacked. …

Again, listen to him who descended from Joseph, than whom no one was wiser. “Art thou wiser,” says he, “than Daniel?” ( Ezek. xxviii. 3 .) This Daniel then, when all the wise men that were in Babylon, and the astrologers moreover, the prophets, the magicians, the en chanters, yea when the whole of their wisdom was not only coming to be convicted, but to be wholly destroyed (for their being destroyed was a clear proof that they had deceived before), this Daniel coming forward, and preparing to solve the king’s question, does not take the honor to himself, but first ascribes the whole to God, and says, “But as for me, O king, it is not revealed to me for any wisdom that I have beyond all men.” ( Dan. ii. 30 .) And “the king worshiped him, and commanded that they should offer an oblation.” ( Dan. ii. …

Many are elated on account of their humility; but let not us be so affected. Hast thou done any act of humility? be not proud of it, otherwise all the merit of it is lost. Such was the Pharisee, he was puffed up because he gave his tythes to the poor, and he lost all the merit of it. ( Luke xviii. 12 .) But not so the publican. Hear Paul again saying, “I know nothing by myself, yet am I not hereby justified.” ( 1 Cor. iv. 4 .) Seest thou that he does not exalt himself, but by every means abases and humbles himself, and that too when he had arrived at the very summit. And the Three Children were in the fire, and in the midst of the furnace, and what said they? “We have sinned and committed iniquity with our fathers.” ( Song, v. 6 , in Sept.; Dan. iii. 29, 30; v. …

For that he also was humble, and referred [the] glory to God no less than they, is evident from many places. Especially indeed is it evident, from the very fact of his being beloved by God. For if he had appropriated to himself the honor belonging to God, He would not have suffered him to live, much less to be in honor. Secondly, because even with great openness he said, “And as to me, O King, this secret hath not been revealed to me through any wisdom that is in me.” ( Dan. ii. 30 .) And again; he was in the den for God’s sake, and when the prophet brought him food, he saith, “For God hath remembered me.” ( Bel and the Dragon, ver. 38 .) Thus humble and contrite was he.

However it is necessary to say what this is. In that case [at Lystra] the men were falling into greater idolatry, but in this [of Daniel] not so. How? For his being thus accounted of, was an honor to God. Therefore he said in anticipation, “And as to me, not through any wisdom that is in me.” ( Dan. ii. 30 .) And besides he does not even appear to have accepted the offerings. For he [the king] said (as it is written) that they should offer sacrifice, but it did not appear that the act followed. But there [at Lystra] they carried it even to sacrificing the bulls, and “they called” the one “Jupiter and” the other “Mercurius.” ( Acts xiv. 12 .)