THEOSISJohn Chrysostom
Why is it, O man, that you did not articulate this word? This is because it was not directed toward the Jews in any manner; rather, through His words, God conveyed it in private, preserving it within the heart of the prophet. Consequently, he concludes by stating, These words are concealed and sealed until the end of time (Dan. 12:9), indicating his desire for them to remain enigmatic. Christ Himself employs a similar approach when He teaches in parables. Observe how the prophet extols this kingdom in such a way that earthly understanding eludes you. Humans, despite possessing all of creation, cannot hold onto it eternally or without end. Let no one assert that the prophet refers to a brief period. What do the words, ‘This kingdom shall not be given to another nation’ (Dan.
Read more (60 words)
2:44), truly signify? Consider the events that transpired during the reign of Darius and the Macedonians. For whose benefit was it granted? For the Jews. Thus, it is said that Alexander revered the temple upon encountering the book of Daniel, and the Gentiles were amazed by the power of his prophecy. No one but this prophet has spoken of it.
Consider the prophet's wisdom. He did not rush to declare, “I can reveal the truth to you,” but instead addressed what the king needed to understand first. “The mystery,” he states, “that the king desires to know cannot be disclosed by wise men, magicians, sorcerers, or astrologers. Yet, there is a God in heaven who unveils secrets.” He defends those unjustly persecuted, indicating that his aim is not self-serving. He asserts that it wasn’t due to the skill of wise men that he possesses this knowledge; his intention is to emphasize that his insight stems from divine rather than human origins.
Read more (663 words)
“But there is a God in heaven”: you don’t limit Him to the heavens, but you speak to the king as if addressing an outsider, redirecting his focus from earthly matters; God is not like your deities that are tied to the earth. “And He revealed to King Nebuchadnezzar what will occur in the last days.” Notice how he conveys this delicately, presenting the essence of the vision in the introduction and stirring the king's awareness without burdening him with anything harsh or disheartening. “Thy dream,” he explains, “and the visions of thy head upon thy bed were these: thou, O king, did ponder upon thy bed, wondering what shall come after these things? And He that reveals the mysteries showed thee what will be” (Dan. 2:28-29). He reflects a common understanding that dreams often linger in the mind, either because our thoughts are concentrated there, or because our eyes symbolize the mind. His phrasing implies that the king initiated the revelation. He did not simply state that God revealed it, but articulated it this way: you have contemplated “what shall happen after this.” As he seized control over the world, he also contemplated whether he would broaden his reign or face death. The weight of authority often leads individuals to forget their mortal nature. Thus, it seems plausible that, lost in his own successes, he was not fully convinced of his mortality. A similar instance involved another ruler, leading a certain individual to admonish him, “Being man, and not God,” in reference to the king of Tyre (Ezekiel 28:2). Observe how he admonishes the king gently. He did not confront him by saying, “This is what you have been mulling over,” but rather, “What will occur afterwards? This you have thought about and reflected upon.” “Upon your bed,” where no disturbances exist, and the spirit is at ease; particularly when a multitude of thoughts disrupt our rest and peace. Therefore, many choose to dedicate this time to prayer, for the soul is idle, and negligence during such moments can lead to significant harm. “And He who uncovers mysteries has revealed to you what is to come.” Note that this is the second mention of God; he does not mention Him unnecessarily; here he states, “He who is in heaven,” and here, “He who reveals mysteries has shown you what will be.” “But to me this mystery has been disclosed, not that I might possess greater wisdom than all living, but so that the king’s understanding may be made known, and that you may comprehend the thoughts of your heart” (Dan. 2:30). It is as if he conveys, “The knowledge does not originate from me, and that I alone grasp it does not confer any superiority over others. God did not grant this insight due to my intelligence. If even after proclaiming such truths the king worshipped him as a deity, how much more would that be the case had he not stated these things? “But in order to make this known to the king,” he professes. “You should give thanks not to me, but rather I to you; I have acquired this knowledge for your benefit.” Observe how he draws the king closer to God and attributes the forthcoming miracle and his affection for him to God beforehand. When the king recognizes that this revelation is for his honor, he can surely turn to God. You, he asserts, are more esteemed by God than I. Consider how this young man displays a degree of wickedness by dismissing the king’s high regard for him before even addressing the actual topic. Thus, can one who rejects glory offered to him truly pursue honor? He did not claim, “Because I honor God and serve Him more than others, this has been revealed to me,” but rather, “So that you may learn something of great value.” The initial point ought to have immediately struck the listeners without his explicit declaration.
See the Commentary on Dan. 7:17.