{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-3672","native_reference":{"book_number":340,"chapter_from":2,"chapter_to":2,"system":"MyBible module coordinates (mapping unverified)","verse_from":29,"verse_to":29},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Gregory the Dialogist</b>: \"Thou, O king, diddest begin to think in thy bed, what should happen in times to come; and he that revealeth mysteries did shew thee what things should come:\" and a little after: \"Thou diddest see, and behold as it were a great statue.\" Wherefore, seeing Daniel doth with reverence insinuate that the dream should come to pass, and also declareth from what cogitation it did spring, plainly do we learn that dreams sometimes do come both of thought and revelation together. But seeing dreams do grow from such divers roots, with so much the more difficulty ought we to believe them: because it doth not easily appear unto us, from what cause they do proceed. Holy men, indeed, by a certain inward spiritual taste, do discern betwixt illusions and true revelations, by the very voices or representations of the visions themselves: so that they know what they receive from the good spirit, and what they suffer by illusion from the wicked: and therefore, if our mind be not herein very attentive and vigilant, it falleth into many vanities, through the deceit of the wicked spirit: who sometime useth to foretell many true things, that, in the end, he may by some falsehood ensnare our soul.</p><p>As not long since it is most certain, that it befell to one that lived amongst us, who, being much given to observe dreams, had one night in a dream long life promised him: and when as he had made provision of great store of money for the maintenance of his many days, he was so suddenly taken out of this life, that he left it all behind him, without ever having any use thereof, and carried not with him any good works to the next world.<br/><i>— Dialogues, Book 4, Chapters 48-49</i></p><p><b>Hippolytus of Rome</b>: For after the king had taken Egypt and after taking over the Jewish land and deporting the people, he considered upon his bed what was there to do after these things. But he who knows the secrets of all and searches the considerations of the hearts, revealed to the king what will be through the image, but God hid the vision from him, so that the plans of God would be able to be explained not by the wise men of Babylon, but by the blessed Daniel, in as much as the things which were hidden from all, were revealed by the prophet of God.<br/><i>— Commentary on Daniel 2.6</i></p><p><b>Jerome</b>: Verse 29. \"Thou, O king, didst begin to meditate upon thy bed as to what should come to pass hereafter.\" Instead of the true reading the Septuagint alone inserts the translation \"in the last days\" after the \"hereafter.\" But if it be read thus, we must inquire quite carefully as to where \"last days\" have been written; and we would refute those who think the world will never be destroyed. For never would any days be called \"the last days\" if the world were everlasting. And as for the statement, \"Thou, O king, didst begin to meditate,\" this would indicate the motives behind the dream; for it was for this reason that God revealed to him the secrets of the future, because the king himself wished to know what was going to happen. Also, in order that Nebuchadnezzar might marvel at the gracious gift of divine inspiration, he sets forth not only what the king had beheld in the dream, but also what he had thought to himself (beforehand).</p><p>\"...and He who reveals secrets has shown thee what is to come to pass.\" The statement which we read in the Gospel, \"Who maketh His sun to rise upon the wicked and the good\" (Matthew 5:45), we realize to have been fulfilled in the case of Nebuchadnezzar also. For so great was God's mercy that He even revealed to Nebuchadnezzar secrets as to His own mode of government whereby he rules the world. Let us ask those who assert that men's characters belong to one extreme or the other, which character do they understand Nebuchadnezzar to have possessed, the good or the evil? If the good, why is he called an impious man? If the evil (which was certainly the case), why did God show forth His holy secrets to one who was evil and earthly, that is to say, earthen?<br/><i>— St. Jerome, Commentary on Daniel, CHAPTER TWO</i></p>","source_html_sha256":"2b2755d7bde4db1771e7327266985c4541357ec94f6b3ba76363d898c81497c6","source_module":"ECF","source_row_id":3672,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"55d87cb5acafe36d01bd77de718302db69812f4be6893ab28e11c62ed8537f52","translator":null,"work":null}