{"id":21926,"date":"2022-09-24T09:15:24","date_gmt":"2022-09-24T14:15:24","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-daniel-610\/"},"modified":"2022-09-24T09:15:24","modified_gmt":"2022-09-24T14:15:24","slug":"exegetical-and-hermeneutical-commentary-of-daniel-610","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-daniel-610\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Daniel 6:10"},"content":{"rendered":"

Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did formerly. <\/i><\/b><\/h3>\n

10<\/strong>. and his windows<\/em>, &c.] more exactly, and also more clearly, now he had<\/strong> in his<\/em> roof-chamber open windows fronting<\/strong> Jerusalem<\/em>. The clause is parenthetical, and describes the constant and habitual arrangement of Daniel’s windows.<\/p>\n

roof-chamber<\/strong> ] usually rendered upper chamber<\/em>, which however does not at all suggest to an English reader what is intended. The ‘roof-chamber’ was (and still is) an apartment ‘raised above the flat roof of a house at one corner, or upon a tower like annex to the building, with latticed windows giving free circulation to the air’ (Moore on Jdg 3:20<\/span>). It was thus cool in summer (Judg. l. c.<\/em>), and a part of the house to which anyone would naturally retire if he wished to be undisturbed (cf. 1Ki 17:19<\/span>; 2Ki 1:2<\/span>; 2Ki 4:10-11<\/span>). In the N.T. the roof-chamber is mentioned as a place of meeting for prayer (Act 1:13<\/span>; Act 20:8<\/span>; cf. Act 10:9<\/span>: see also Act 9:37<\/span>; Act 9:39<\/span>). Comp. Thomson’s The Land and the Book<\/em>, ed. 2<\/span>, ii. 634, 636 (with an illustration).<\/p>\n

open<\/em> ] i.e., either without lattices at all, or without fixed lattices (cf. 2Ki 1:2<\/span>; 2Ki 13:17<\/span>) opp. to ‘closed windows’ (Eze 40:16<\/span>; Eze 41:16<\/span>; Eze 41:26<\/span>), or ‘windows with closed wood-work’ (1Ki 6:4<\/span>), the lattices of which did not admit of being opened.<\/p>\n

toward Jerusalem<\/em> ] To pray, turning towards Jerusalem or, if in Jerusalem, towards the Temple became in later times a standing Jewish custom: we do not know how early it began; but it was based doubtless upon 1Ki 8:35<\/span>; 1Ki 8:38 ; 1Ki 8:44<\/span>; 1Ki 8:48<\/span> (in this verse with reference to exiles in a foreign land), cf. Psa 5:7<\/span>; Psa 28:2<\/span>. The custom is alluded to in the Mishna ( Br<\/em> chth<\/em>, iv. 5, 6); and in Sifr<\/em> 71 b it is said that those in foreign lands turn in prayer towards the land of Israel, those in the land of Israel towards Jerusalem, and those in Jerusalem towards the Temple. Mohammed at first commanded his disciples to pray towards Jerusalem; but afterwards he altered the ibla<\/em> (‘facing-point’) to Mecca.<\/p>\n

and he continued kneeling. and praying, and giving<\/strong> thanks before his God<\/em>, forasmuch as he had been wont to do<\/strong> (it) aforetime<\/em> ] inasmuch as it had been his regular custom, he still adhered to it.<\/p>\n

three times a day<\/em> ] Cf. Psa 55:17<\/span> (‘at evening, and at morning, and at noonday will I complain and moan’). In later times, the three hours of prayer were not as is often supposed, the third, sixth and ninth hours, but the time when the morning burnt-offering was offered ( ), in the afternoon at the ninth hour (our three o’clock; cf. Act 3:1<\/span>; Act 10:30<\/span>), when the evening meal-offering was offered ( ), and sunset ( ) see Schrer, ii. 237. The custom may well have arisen before the 2nd cent. b.c. On the prayers which, at least in later days, were used at the three times, see Hamburger, Real-Encyclop<\/em>. vol. vii., arts. Morgen-, Mincha-, and Abendgebet.<\/p>\n

before his God<\/em> ] a usage of the later Jews (as in the Targum constantly), who, from a feeling of greater reverence, said ‘to speak, pray, confess, &c. before<\/em> God,’ rather than ‘ to<\/em> Him.’ Cf. Dan 6:22<\/em><\/span>, end<\/em>; also Dan 2:9<\/span>, with the note. The later Jews even extended the same usage to cases in which God was really the agent: cf. Mat 11:26<\/span> ( ) Mat 18:14<\/span> (see R.V. marg.<\/em>); Luk 12:6<\/span> ( ); Num 14:8<\/span> Onk. (‘if there is good pleasure in us before Jehovah<\/em> ’); and see Dalman, Die Worte Jesu<\/em>, pp. 172 174.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Now when Daniel knew that the writing was signed – <\/B>Probably there was some proclamation made in regard to that decree.<\/P>

He went into his house – <\/B>That is, he went in in his usual manner. He made no change in his habits on account of the decree.<\/P>

And his windows being open in his chamber – <\/B>Open in the usual manner. It does not mean that he took pains to open them for the purpose of ostentation, or to show that he disregarded the decree, but that he took no care to close them with any view to avoid the consequences. In the warm climate of Babylon, the windows probably were commonly open. Houses among the Jews in later times, if not in the time of the exile, were usually constructed with an upper chamber – <\/SPAN><\/span> huperoon<\/I> – which was a room not in common use, but employed as a guest chamber, where they received company and held feasts, and where at other times they retired for prayer and meditation. See the note at Mat 9:2<\/span>. Those upper rooms are often the most pleasant and airy part of the house. Dr. Robinson (Researches, vol. iii. p. 417), describing the house of the American consularagent in Sidon, says, His house was a large one, built upon the eastern wall of the city; the rooms were spacious, and furnished with more appearance of wealth than any I saw in the country. An upper parlour with many windows, on the roof of the proper house, resembled a summer palace; and commanded a delightful view of the country toward the east, full of trees and gardens, and country-houses, quite to the foot of the mountains.<\/P>

Toward Jerusalem – <\/B>It is not improbable that the windows were open on each side of the chamber, but this is particularly mentioned, because he turned his face toward Jerusalem when he prayed. This was natural to an exile Hebrew in prayer, because the temple of God had stood at Jerusalem, and that was the place where he abode by a visible symbol. It is probable that the Jews in their own country always in their prayers turned the face toward Jerusalem, and it was anticipated when the temple was dedicated, that this would be the case in whatever lands they might be. Thus in the prayer of Solomon, at the dedication, he says, If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the Lord toward the city which thou hast chosen, and toward the house which I have built for thy name, etc., 1Ki 8:44<\/span>. And again 1Ki 8:46-49<\/span>, If they sin against thee, and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near; if they shall bethink themselves in the land whither they were carried captives, and repent – and pray unto thee toward their land which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name, then hear thou their prayer, etc.<\/P>

Compare 1Ki 8:33<\/span>, 1Ki 8:35<\/span>, 1Ki 8:38<\/span>. So in Psa 5:7<\/span> : As for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple. So Jonah it. 4: Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple. So in the first book of Esdras (Apocrypha), 4:58: Now when this young man was gone forth, he lifted up his face to heaven, toward Jerusalem, and praised the King of heaven. Compare Intro. Section II. V. C. Daniel, therefore, in turning his face toward Jerusalem when he prayed, was acting in accordance with what Solomon had anticipated as proper in just such a supposed case, and with the prevailing habit of his people when abroad. This was not, indeed, particularly prescribed as a duty, but it was recognized as proper; and it was not only in accordance with the instinctive feelings of love to his country and the temple, but a foundation was laid for this in the fact that Jerusalem was regarded as the peculiar dwelling-place of God on earth.<\/P>

In the Koran it is enjoined as a duty on all Mussulmen, in whatever part of the earth they may be, to turn their faces toward the Caaba at Mecca when they pray: The foolish men will say, What hath turned them from their Keblah toward which they formerly prayed? Say, unto God belongeth the East and the West; he directeth whom he pleaseth in the right way. Thus have we placed you, O Arabians, an intermediate nation, that ye may be witnesses against the rest of mankind, and that the apostle may be a witness against you. We appointed the Keblah, toward which thou didst formerly pray, only that we might know him who followeth the apostle from him that turneth back on his heels: though this change seem a great matter, unless unto those whom God hath directed. But God will not render your faith of none effect, for God is gracious and merciful unto man. We have seen thee turn about thy face toward heaven with uncertainty, but we will cause thee to turn thyself toward a Keblah that will please thee.<\/P>

Turn, therefore, thy face toward the holy temple of Mecca; and wherever ye be, turn your faces toward that place. – Sales Koran, chapter ii. Wherever Mussulmen are, therefore, they turn their faces toward the temple at Mecca when they pray. Daniel complied with what was probably the general custom of his countrymen, and what was natural in his case, for there was, in the nature of the case, a reason why he should turn his face toward the place where God had been accustomed to manifest himself. It served to keep up in his mind the remembrance of his beloved country, and in his case could be attended with no evil. As all visible symbols of the Devine Being are now, however, withdrawn from any particular place on the earth, there is no propriety in imitating his example, and when we pray it is wholly immaterial in what direction the face is turned.<\/P>

He kneeled upon his knees three times a day – <\/B>In accordance, doubtless, with his usual custom. The amount of the statement is, that he did not vary his habit on account of the command. He evidently neither assumed a posture of ostentation, nor did he abstain from what he was accustomed to do. To have departed from his usual habit in any way would have been a yielding of principle in the case. It is not mentioned at what time in the day Daniel thus kneeled and prayed, but we may presume that it was evening, and morning, and noon. Thus the Psalmist says: Evening, and morning, and at noon, will I pray, and cry aloud; and he shall hear my voice Psa 55:17<\/span>. No one can doubt the propriety of thus praying to God; and it would be well for all thus to call upon their God.<\/P>

As he did aforetime – <\/B>Without making any change. He neither increased nor diminished the number of times each day in which he called upon God; nor did he make any change in the manner of doing it. He did not seek ostentatiously to show that he was a worshipper of God, nor was he deterred by the fear of punishment from doing as he had been accustomed to do. If it should be said that Daniels habit of worship was ostentatious; that his praying with his windows open was contrary to the true spirit of retiring devotion, and especially contrary to the spirit required of worshippers in the New Testament, where the Saviour commands us when we pray to enter into the closet, and to shut the door Mat 6:6<\/span>, it may be replied,<\/P>

(1) That there is no evidence that Daniel did this for the purpose of ostentation, and the supposition that he did it for that purpose is contrary to all that we know of his character;<\/P>

(2) As we have seen, this was the customary place for prayer, and the manner of the prayer was what was usual;<\/P>

(3) The chamber, or upper part of the house, was in fact the most retired part, and was a place where one would be least likely to be heard or seen; and<\/P>

(4) There is no evidence that it would not have been quite private and unobserved if these men had not gone to his house and listened for the very purpose of detecting him at his devotions. No one could well guard against such a purpose.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Dan 6:10<\/span><\/p>\n

Now when Daniel knew that the Writing was signed.<\/em><\/p>\n<\/p>\n

Faithful Serving<\/strong><\/p>\n

The grandeur of the Book of Daniel is not only the sweep of these majestic visions which opened the mysteries of future time, but the vivid portrait it holds before us of a man who has all the springs of his actions in faithfulness to God:–A man so thoroughly forgetful of himself that the one only question which rises in him, when anything is to be done or suffered, is whether that thing is his Lords will. If it is, no doubt remains; nothing is to be said or thought about costs and consequences. If it is not, no consequences will justify it. <\/strong>The probable consequences of our actions are one proper test, among others for deciding, in doubtful cases, before we act, whether a given course is, or is not according to God s will; but when that last point is once settled, whether by Scripture, an enlightened conscience, or any rightful authority, the expected consequences can never furnish ground for hesitation. What is right is to be done. What will come of doing right–whether dens of lions or chairs of state–is not our concern. Still, the weakness of human virtue makes men more prompt and stedfast in well-doing, if they know beforehand how it will come out, and that no hurt will be found upon them. Recall Daniels four great experiences. Each of these four sorts of hostility to Christian faithfulness has its ever-present examples. <\/p>\n

1. <\/strong>The royal meat, dishes, and wine-vessels, in the low opportunities of the flesh, tempting the senses to excess <\/p>\n

2. <\/strong>The golden image set up on the plains of Dura, as the thousand-fold attractions of outward possession and prosperity, office and station sanction the lust of them. <\/p>\n

3. <\/strong>The princely court and crown and ceremony of Babylon, over-riding common consciences, in the whole fascination and imposing influence of earthly power, invested with the highest advantages and brilliant paraphernalia of social distinction. <\/p>\n

4. <\/strong>The decree of an idolatrous worship, in everything among us which goes to put man in place of God, mans opinions in place of Gospel truths, and human fancies for a revealed and justified faith. We need not use the hard names, which describe the extreme indulgences and servitudes of these four formidable passions; we need not say, gluttony, avarice, sycophancy, or infidelity. Let us choose moderate words, and try to put it home to ourselves fairly, just as it is. Look at the same four thus: sins of the appetites; sins of selfish accumulation; sins of inordinate desire for position; sins of religious laxity and negligence. These beset us all, with all the artful and boundless possibilities of growth, mastery, perdition of the soul. Over all these perilous tempters we are shown here one steadfast and victorious master–religious fidelity. It wears in this saintly prophet a peculiar charm. It is a fidelity intensified, yet without boasting or pretension, incorruptible without self-confidence, fixed without obstinancy, patient without pusillanimity, invincible in front of men and princes, but humble and docile as the pet of the Lord. For a fidelity like this there is an involuntary and almost universal admiration among men that fall farthest short of it. So far the best sentiments of human nature second the requirements of our religion. Place a Daniel, an Elijah, a Gideon, or a Joshua before them, and they see, they confess the stamp of greatness on his spirit. So far the Bible and the soul answer to each other. The same divine hand that has wrought this feeling into the common human heart has woven traces of it into human history. <\/p>\n

The four successive steps which mark the birth and growth of each great cause, institution, or reformation among men, are these: <\/p>\n

1. <\/strong>The great truth wakened m the mind of some man or men, in the form of an idea, and a faith by the Spirit from whom all good gifts come. <\/p>\n

2. <\/strong>The jealous and the selfish opposition of worldly interest–the Pharaohs and Caesars and Herods, the Nebuchadnezzars and Belihazzars, the scribes and Pharisees, of Society, of the state, and even of the church–carrying on a determined warfare with the light.<\/p>\n

3. <\/strong>The triumph of fidelity, brave and patient. <\/p>\n

4. <\/strong>The general recognition and confession of the glory and beauty of the faithful life. Only let in time enough after a man sacrifices himself for a true principle, and the common testimony of men will honour him. More than that, it will not effectually and unanimously honour anything else on earth, but such fidelity. It is one of the most striking proofs that a righteous God really rules the earth, to see this constant reversal of human judgements going on–the humble exalted, and the rejected canonised. Recall the case of Bernard Palissy, a poor, but thinking and believing mechanic of France, thrown into the old Bastile, on St. Bartholomews day, for his Protestanism. Charles the Ninth came to visit and threaten him in the prison, saying to him, Palissy, I am forced to give you up to death, unless you renounce your religion. Forced! answered the triumphant prisoner; they that force you, King Charles, cannot force me. I can die, and so I am free. But you and all your nation cannot compel me, simple potter as I am, to bend my knee to an idol, or a lie. Everybody knows whence the spirit in that man came, and everybody acknowledges its power. Men are heard to say, There are terrible times coming. It may be so, we know nothing of the future. But prosperity is a harder test of fidelity to Christ than misfortune. But instead of looking out for dangers that shall imperil mens souls when worse days come, we should be wiser if we were looking for them just where we are. In business, in politics, in company, in families, in schools, the question will have to go forth once more like a dividing sword, Who is on the Lords side? Many persons are now pleading for mild and liberal exhibitions of Christian conviction. The greater truth is, we are all servants answerable only for doing declared duties, for confessing Christ before men, and seeking not our own glory, and being found faithful unto death. Ours is not to order results, but to do duties. The prophet stands in just this trial-place of his holy independence The special peril of this sort of character, is that it becomes conscious of its strength, proud of its independence, and before it is aware, substitutes the human heroism of self-reliance for the holy fidelity of Christs self-sacrifice. How many high examples of Christian courage have fallen by that cunning temptation–the humility of the cross vanished! See in Daniel the graceful freedom from that ostentation of conceited and opinionated firmness. Christian fidelity is as meekly dependent on God as it is fearless of his enemies. (Bishop Huntington, D<\/em>.D<\/em>.)<\/p>\n<\/p>\n

The Character of Daniel<\/strong><\/p>\n


I.<\/strong> HIS PIETY<\/strong>. It was not mere profession. It was in the heart, real, deep, and vital. He had brought his religion into Babylon, and it grew and flourished in that most unfavourable climate. It was tried–and tried severely, and it is only by trials such as those which Daniel endured, that a mans religion is proved to be sincere. He was so devoted, and so holy and excellent a character, because he was a man of prayer. The remarkable thing about his piety is, that it made him a thoroughly consistent character. <\/p>\n


II.<\/strong> HIS PERSECUTION<\/strong>. Though he was a good man, he had many enemies. A man may be hated and persecuted, merely because he is religious. <\/p>\n


III.<\/strong> HIS UNCOMPROMISING DECISION<\/strong>. He had never yet swerved from the path of duty–that duty which he owed to God, all the time that he had been at Babylon. If lie had yielded, or seemed to yield, by not praying, as he did before, what would his enemies have said of him? Doubtless, that his principles were not worth much, his religion was no better than that of others. What then does he do? Precisely what he did before. <\/p>\n


IV.<\/strong> THE BOLDNESS OF <\/strong>DANIEL ARISING FROM HIS CONFIDENCE IN <\/strong>GOD<\/strong>. He looked at the lions den, and was not afraid of it. He knew that God could be with him there. O this cold, calculating prudence, this worldly forethought! It thinks only of the present. Let it not enter–never let it be once harboured in your breasts. Act with decision, act with uncompromising boldness: do your duty at all times, and under all circumstances, and leave results to God. <\/p>\n


V.<\/strong> HIS WONDERFUL DELIVERANCE<\/strong>. The king did all he could to save his servant; and was delighted when he found Daniels God had proved able to protect him. Adhere then to your principles, at all times and under all circumstances; adhere to those principles that will answer conscience, and practise them at all times, and under all circumstances, and then God will give you his blessing. (William Girling<\/em>.)<\/p>\n<\/p>\n

Daniel,–or the Believer in Persecution<\/strong><\/p>\n

Daniels example is left as an encouragement in stripping off the incumbrances of worldlings and sin, so that we may witness steadfastly in our career till we receive the seed of faith, even the salvation of our souls. In Daniel we have a believer persecuted for righteousness sake, and delivered from the hands of his persecutors, and blessed in his very tribulation. <\/p>\n

1. <\/strong>The encouragement this narrative affords us to make a faithful and becoming stand for the truth, and, 2, against any encroachment upon its sacred boundaries. It will be necessary <\/p>\n

(1)<\/strong> to make a stand for the truth. <\/p>\n

(2)<\/strong> To make a stand for the sufficiency and supremacy of the<\/p>\n

Scriptures.<\/p>\n

(3)<\/strong> To make a stand for the sinners justification by faith alone. <\/p>\n

(4)<\/strong> To make a stand for the fact of Christs one true holy universal Church. <\/p>\n

(5)<\/strong> To make a stand for simplicity and spirituality in the outward circumstances, and inward essence of worship. <\/p>\n

(6)<\/strong> To make a stand against the introduction of worldly principles into the Church. <\/p>\n

(7)<\/strong> To make a stand against all that would not minister to edification in the devotional exercises of the sanctuary. (C. Marshall, M. A.<\/em>)<\/p>\n<\/p>\n

Character and Conduct of Daniel<\/strong><\/p>\n

In all ages the truth has had its champions, those who have stood for righteousness and for God. It seems quite right to say that God has never left himself without witnesses. This text comes from the lip of one who was a brilliant example. <\/p>\n


I.<\/strong> DANIEL<\/strong>S CHARACTER<\/strong>. It may be almost doubted if any one in the Old Testament of whom we learn as much was so entirely free from faults and sins. No one can doubt for a moment that Daniel was subject to the infirmities which mark our poor human nature; but the blemishes are not recorded. The character of Daniel appears all the more beautiful if we consider where and when the owner is supposed to have lived. In an Eastern Court. Learn, <\/p>\n

1. <\/strong>This man is a marvellous example to us all. His pure life is a proof that God can keep his people in all positions. <\/p>\n

2. <\/strong>This mans good life in high office shows that faithfulness to God is quite consistent with the faithful discharge of proper duties in the highest office. Daniel did not neglect religious duties, yet he did not neglect his duty to his King. <\/p>\n

3. <\/strong>This mans conduct teaches us that our first duty is to conscience and God. Here is a man who cares more for God than for his own ease, comfort, and safety. This was the spirit of the martyrs. <\/p>\n


II.<\/strong> DANIEL<\/strong>S TRIALS<\/strong>. His were real. And yet he does not seem to have felt them much. Some of the holiest and best men have had crosses to bear. All the saints of God, ancient and modern, have had them. <\/p>\n


III.<\/strong> DANIEL<\/strong>S CONDUCT UNDER TRIAL<\/strong>. He kept silence while the plot was being hatched. He did exactly what he was accustomed to do when the decree was signed. <\/p>\n


IV.<\/strong> DANIEL<\/strong>S DELIVERANCE<\/strong>. It was as complete and glorious as were his obedience and faith. The deliverance is a remarkable illustration of the power of faith and prayer. More things are wrought by prayer than some men think. Do not lose your belief in a God who hears and answers prayer. (Charles Leach, D<\/em>.D<\/em>.)<\/p>\n<\/p>\n

Daniel a man of religious principle<\/strong><\/p>\n


I.<\/strong> THIS CASE TEACHES YOU THAT <\/strong>GOD SOMETIMES ALLOWS <\/strong>HIS PEOPLE TO BE PLACED IN SITUATIONS IN WHICH THEY ARE SHUT UP BY <\/strong>HIS PROVIDENCE EITHER TO SUFFER OR TO SIN<\/strong>. <\/p>\n


II.<\/strong> LEARN FROM <\/strong>DANIEL TO POSSESS YOUR SOUL IN PATIENCE AND PRUDENCE IN THE DAYS OF SEVERE TRIAL<\/strong>. Daniel adds nothing, by way of insult, to his persecutors, nor of defiance toward his sovereign, nor yet does he omit any thing from fear of danger. He worships God just as he had been accustomed to do. It is sometimes said Daniel did wrong in disobeying a law which had been passed by the highest legislative power in the country. First, I have no sympathy with the higher law faction of our times; but it is certainly clear that the foundation of all law is the will of God. Governments are ordained of God. The will of God is aback of and above all social compacts or civil enactments. Secondly, as all the authority which man possesses over man is derived from God, so that authority is limited by the Divine law, and therefore the laws of man only bind when they are not inconsistent with the law of God. The moment any decrees of man require what God has forbidden, or forbid what God has commanded, they cease to be binding upon the conscience, and in such cases it is our solemn duty to protest against them, and to disobey them. Resistance and passive obedience may be pressed to a point when they become sinful. The edict of Darius, thirdly, was tyrannical, and opposed to the plainest commands of God. It would have been, therefore, sinful in Daniel to obey it. <\/p>\n


III.<\/strong> Learn then, young men, THE DUTY OF SURRENDERING YOURSELVES AT ONCE CORDIALLY AND WITH A WHOLE<\/strong>–HEARTED MAGNANIMITY TO THE SERVICE OF <\/strong>GOD<\/strong>. Daniel kept back nothing. He did not waver or hesitate. But as soon as his hour of prayer comes, though he knows the decree is signed, he goes to his chamber, there to offer his protest against this impious decree, and to give his testimony for the supremacy of his God. Why do you peril your life, Daniel, for a mere form? why will you make yourself a martyr for the little matters of keeping your windows open, kneeling down, and speaking your prayers aloud? Surely, you are not going to sacrifice your splendid emoluments and high station by refusing to obey the king for the short space of thirty days. Consider too, O mighty man! chief of the presidents, how valuable your life is to others. Consider how much you owe to your countrymen, whose cause is in your hands, and to the Church of the Living God. Surely, you will not put in peril all these great matters by such obstinacy. How many, or which, or whether any of these pleas were suggested to Daniel, I know not. There are always plausible apologies at hand for treachery to the immortal soul, and treason to God; but no one can doubt how Daniel replied to such cowardly proposals, if indeed any one ventured to name them to him. I would rather refrain from praying altogether, than pretend to neglect it while I was secretly engaged in it. (W. A. Scott, D. D.<\/em>)<\/p>\n<\/p>\n

Daniel, a Model<\/strong><\/p>\n

The character of Daniel is a very noble one. His princely spirit shone in his captivity. He was one of those noble natures that no circumstances can keep from rising to the proper level <\/p>\n


I.<\/strong> HIS UNIMPEACHABLE INTEGRITY<\/strong>. Not even his most virulent enemies could find occasion against him or detect a flaw. <\/p>\n


II.<\/strong> HIS UNFAILING FIDELITY<\/strong>. <\/p>\n


III.<\/strong> HIS UNFLINCHING COURAGE<\/strong>. He served his God without ostentation on the one hand or concealment on the other. <\/p>\n


IV.<\/strong> HIS HABITUAL PIETY<\/strong>. He was not hardened by his captivity nor exalted by his honour. <\/p>\n


V.<\/strong> HIS CHILDLIKE FAITH<\/strong>. He never distrusted his Lords purposes, plans or power. (Homilist<\/em>.)<\/p>\n<\/p>\n

Daniel: the Man and the Book<\/strong><\/p>\n

Daniel was a heroic believer. He was marked by<\/p>\n


I.<\/strong> FAITH<\/strong>. This was the life of his life. <\/p>\n

1. <\/strong>His faith was an early possession. As a youth he believed in right, and in the Invisible God of right. It was this principle that was the moulding force in his boyhoods character, conquering all that was adverse to him in the temptations of his masters, or the example of his companions, and compelling the admiration and trust of those who could not understand the secret spring of his conduct. <\/p>\n

2. <\/strong>His faith was cherished in adverse circumstances. Not only was there the temptation to paganism, and materialism, and animalism which Babylonish life cast like so many meshes about the young captive, but there was the deprivation of all the ordinary outward aids to religious faith. No temple, no ceremonial, no sacrifice came to his aid. He had solely to depend on the personal but, thank God, inalienable means of grace, of private prayer. <\/p>\n

3. <\/strong>His faith discovered in him a glorious future. He had visions of the colossal dynasties of men falling under the blessed dominion of the Son of Man. <\/p>\n

4. <\/strong>His faith realised the Invisible Present. True faith ever does that, even though it cannot always descry the future. His faith saw God, Duty, Conscience. And so, whilst it was, in its visions of the future, the substance of things hoped for, it was, in its perception of the present, the evidence of things not seen. He was marked by,<\/p>\n


II.<\/strong> HUMILITY<\/strong>. He does not talk of his faith; he simply and, as in the act before us, with all the simplicity of naturalness, manifests it. Dr. Pusey strikingly calls attention to this reserve of Daniel Chief statesman of the first empire in the world, he has not recorded one single voluntary act of his own. Notice, <\/p>\n

1. <\/strong>The signs of his humility. He says little of himself or his exploits; his book tells much more of what befell him than of what he did. <\/p>\n

2. <\/strong>The producing cause of this humility. It was doubtless his faith, his vision of the unseen present and the unseen future, that hushed and awed and humbled him. Just as grandeur of scenery hushes all thoughtful men, making them feel nothing amid its immensities so the scenery of the invisible world and the sight of the Invisible God abashes all pride, and quickens, in Daniel as in Isaiah, the spirit that cries, Woe is me: I have seen the Lord of Hosts. Unbelief may be proud, half belief may be conceited, thorough belief is ever reverent and lowly. <\/p>\n


III.<\/strong> CONSTANCY<\/strong>. The very name of Daniel has come to be a synonym for resolution and endurance. And deservedly, for his faith enabled him to be firm.1. In spite of subtle temptation. The great ordeal of his life was much more searching than that which came to the three Hebrew youths. They were challenged to open idolatory; and they nobly refused, choosing rather the burning fiery furnace. Daniel was invited simply to neglect prayer to the true God. He was constant, <\/p>\n

2. In spite of protracted trial. There were repeated efforts on the part of the envious and the malign. There was a long-continued captivity. He taught, and he worked, even as he prayed, at the end just as he did aforetime. He was marked by–IV. COURAGE<\/strong>. This is involved in constancy, and yet is so conspicuous that it commands separate notice. Evidenced by <\/p>\n

1. <\/strong>His openness. <\/p>\n

2. <\/strong>His dignity. <\/p>\n

3. <\/strong>His calmness. The spirit of the worked towards the godly remains unchanged. (U. R. Thomas.<\/em>)<\/p>\n<\/p>\n

Lessons from the history of Daniel.<\/strong><\/p>\n

1. <\/strong>In order to succeed in life a man must possess decision of character. Sir Fowell Buxton says, The longer I live the more I am certain that the great difference between men, between the feeble and the powerful, the great and the insignificant, is energy, invincible determination, a purpose once fixed, and then death or victory. The reason why so many men fail in life is want of purpose. They start for a certain goal, and then allow themselves to be diverted from their purpose. <\/p>\n

2. <\/strong>Success begets jealousy. Daniels excellent spirit was a crime in the eyes of the other officials. Scripture says, Jealousy is the rage of a man. Substitute for jealousy an everlasting emulation. Seeing others good let us try to be better. Seeing others industrious, let us work more hours. Seeing others benevolent, let us resolve on giving a larger percentage of our means for charity. <\/p>\n

3. <\/strong>Learn how to meet trouble. When trouble came, what did Daniel do? He went into his house and prayed. He placed the matter before the Most High. How differently men act when in trouble! The real man does what Daniel did. There is only one explanation of the mystery of sorrow possible, and that is, that life is an education. Then learn from each trial. <\/p>\n

4. <\/strong>Sin always brings punishment. It is a terrible thing to have done evil. It comes up again from ten thousand points. Look at the brethren of Joseph after thirteen years. Life is uncertain, and the unexpected often happens. Do not lose everlasting happiness for any earthly consideration. Look at the end–keep your eyes on the unfading crown, and then sin will lose its attraction. (Ernest R<\/em>. Gill<\/em>.)<\/p>\n<\/p>\n

Daniel and the Den of Lions<\/strong><\/p>\n

Such an exalted station as Daniel occupied would put to the test the spirit and, character of this servant of God. There are great temptations in high places. Daniels integrity and uprightness gave him supremacy above all others. The favour shown to him, a foreigner and a Jew, soon excited an envious spirit in the breasts of the other courtiers. They began to plot against Daniel. They could find no occasion in his official conduct; so they sought to make occasion in connection with his religion. Darius was an easy monarch, ambitious and fond of flattery, and his courtiers thought that by proposing to him a plan that should flatter his pride, show his power over the people, and be a test of their allegiance to him, while they entirely concealed from him their designs against Daniel, they should be able to prevail. They gave him no time to deliberate–no opportunity of consulting with Daniel. They had it all prepared to present before him; they entreat him at once to sign the writing, and the decree: Without suspecting anything of the kind, he consented to sign what his envious courtiers intended to be the death-warrant of the favourite counsellor. How did the servant of God conduct himself under these peculiar circumstances? Daniel saw that there was but one course for him, he must simply and unostentatiously go forward; just do as he had done aforetime. A striking admonition against subterfuges in duty and devotion; against contrivances at once to quiet conscience, and preserve an immediate self-interest. Here we see what is the real spirit of a genuine religion; it is a firm, decided, steadfast, regard to God and His will, whatever may arise. There is such a thing as a religion which bends to circumstances, which turns with the wind and tide. That which is inward and vital abides under all the varied circumstances in which its possessor may be placed. Real principle stands the test, and becomes the stronger and the brighter the more it is tried. Again notice that the spirit of a true religion is a spirit of devotion. Here was the secret of his consistency and excellency of character; he had much communion with his God, and he drew down wisdom and grace from the fountain above that supplied him for every emergency, guided him through every difficulty, strengthened him for every duty, and supported him in every scene of danger. Learn also, when found in the path of duty, to leave everything with God. Daniel appears not to have been anxious about the event; he was only concerned about pleasing God–all the rest he can leave. The great thing for us all is to know the will of God, and do it. (Thomas Coleman<\/em>.)<\/p>\n<\/p>\n

His Windows being Open in his Chamber towards Jerusalem.<\/strong><\/p>\n

The Open Windows<\/strong><\/p>\n

The open window assists our thoughts. As they take wing into the broad expanse, they gain freedom and enlargement; just as a bird imprisoned in a room flings itself with a thrill of song into the free air and sunshine. Sitting there, his mind could spurn the limitations of space and time. The favour or displeasure of the Persian king mattered but little to him. The chamber of life with some of us may seem poor and straitened enough, but God has given us windows in it with a distant outlook upon brighter and fairer scenes. And these windows we must keep open, and sit at them, or kneel at them, forgetting the loneliness and weariness of Babylons exile in the prospect of some fair Jerusalem of joy, and love, and faith. <\/p>\n

1. <\/strong>First and foremost of those windowed outlooks with which God has so graciously endowed us, is that of FAITH<\/strong>. The prophet said he saw visions of God, and if he did, it must have been through this window of faith, because through it eternal realities become as though they were present. Other windows may become closed or dim; the more reason why we should keep steady and bright this blessed outlook of faith into things spiritual and eternal. <\/p>\n

2. <\/strong>There is another window through which the soul may look out upon the ideal and the fair; and that is the window of HOPE<\/strong>. The natural attitude of the human soul is an expectant one. Hope is an important element in the Christian life. Life will go merrily on under the power of a sunbeam on a distant spot in the path. Through the window of hope we see the breaking of a golden dawn upon the distant prospect; the narrow chamber of earthy circumstances gives place to sweeter possibilities, which may become present realities under the transforming influence of Christian hope. <\/p>\n

3. <\/strong>Then there is the window of MEMORY<\/strong>. It may be that Daniel was not unmindful of this outlook into past scenes and associations. To be often at the window of memory keeps the heart young amid the ageing and withering influences of the present. (G<\/em>. Onslow<\/em>.)<\/p>\n<\/p>\n

Daniels Undaunted Courage<\/strong><\/p>\n

Daniel had been exalted to very great worldly prosperity, but his soul had prospered too. Oftentimes outward advancement means inward decline. Tens of thousands have been intoxicated by success. Though they bade fair in starting in the race of life to win the prize, they were tempted to turn aside to gather the golden apples, and so they missed the crown. It was not so with Daniel–he was as perfect-before God in his high estate as in his lowlier days; and this is to be accounted for by the fact that he sustained the energy of his outward profession by constant secret communion with God. He was, we are told, a man of excellent spirit, and a man abundant in prayer; hence his head was not turned by his elevation, but the Lord fulfilled in him his promise to make his servants feet like hinds feet, that they may stand upon their high places. Yet, although Daniel preserved his integrity, he did not find a position of greatness to be one of rest. As the birds peck at the ripest fruit, so his envious enemies assailed him; and as the most conspicuous warriors must attract the arrows of the foe, so the honours of Daniel brought upon him the enmities of many. Better to pine with Lazarus than feast with Dives, for the love of God more than compensates for temporary disadvantages. Better an ounce of divine grace than a ton of worldly goods. Though the good things come not as the left-handed blessings of outward prosperity, be thou more than content if thou win the right-handed benediction of spiritual joy. <\/p>\n


I.<\/strong> First, let me invite your attention to DANIEL<\/strong>S HABITUAL DEVOTION<\/strong>: it is worthy of our study. We might never have known of it if he had not been so sorely tried, but fire reveals the hidden gold. Daniels habitual devotion. We are told that aforetime, before the trial, he had been in the constant habit of prayer. He prayed much. There are some forms of spiritual life which are not absolutely essential, but prayer is of the very essence of spirituality. He that hath no prayer lacks the very breath of the life of God in the soul. Daniel always had subjects for prayer and reasons for prayer. He prayed for himself that in his eminent position he might not be uplifted with pride, might not be taken in the snares of those who envied him, might not be permitted to fall into the usual oppressions and dishonesties of Eastern rulers. He prayed for his people. He saw many of the house of Judah who were not in such prosperous circumstances as himself. He remembered those who were in bonds, as being bound with them. He pleaded, for the return from the captivity, which he knew was ordained of his God. He prayed for the glory of his God, that the days might come when the idols should be utterly abolished, and when the whole earth should know that Jehovah ruleth in heaven, and among the sons of men. We read next, that with all his prayers he mingled thanksgiving. Do observe it, for so many forget this, He prayed and gave thanks to God. Surely, it is poor devotion which is always asking and never returning its gratitude! Am I to live upon the bounty of God, and never to thank him for what I receive? Good Daniel had learned to praise as well as to pray, and to offer to God that sweet incense which was made of divers spices, of earnest desires and longings mingled with thanksgivings and adorations. It is worthy of notice that the text says, Daniel prayed and gave thanks before his God. This enters into the very soul of prayer–this getting before God. I shall not care if you do not use a single word, if you feel the majesty of God to be so overwhelming that words are out of place; and silence becomes far more expressive when you bow with sobs and tears, and groanings that cannot be uttered. That little word his I must not let slip, however. He prayed and gave thanks before his God. He spake not to God merely as God who might belong to any man and every man, but unto his God, whom he had espoused by a solemn determination. His God. Why, it seems to me to bring up that word covenant–his covenant God, as though he had entered into covenant with God according to the language of the Most High, I will be their God, and they shall be my people. Yes, here lies power in prayer, when a man can talk with God as his covenant God. Some other particulars in the text are not quite so important, nevertheless, observe that he prayed three times a day. That does not tell you how often he prayed, but how often he was in the posture of prayer. Doubtless he prayed three hundred times a day if necessary–his heart was always having commerce with the skies; but thrice a day he prayed formally. It has been well said that we usually take three meals in the day, and that it is well to give the soul as many meals as the body. We want the mornings guidance, we need the eventides forgiveness, do we not also require the noontides refreshment? If you find from morn till eve too long an interval between prayer, put in another golden link at mid-day. Notice, also, the posture. That, also, is of little consequence, since we read in Scripture of men who prayed on the bed, with their face to the wall. We read of David sitting before the Lord. How very common and acceptable a posture was that of standing before God in prayer! Yet there is a peculiar appropriateness, especially in private prayer, in the posture of kneeling. It seems to say, I cannot stand upright before Thy majesty; I am a beggar, and I put myself in the position of a beggar; I sue of Thee, great God, on bended knee, in the posture of one who owns that he deserves nothing, but humbles himself before Thy gracious majesty. One more observation. We are told that Daniel kneeled upon his knees with his windows open towards Jerusalem. This was not done with any view to publicity. It may be that nobody could see him, even when his window was open, except the servants in the court. I suppose the house to have been erected as most Eastern houses were, with an open square in the centre! and though he would be looking towards Jerusalem, the windows would be looking into the court, where he could only be observed by those who were residents in the house or visitors on business. Probably his fellow counsellors knew the hour which he usually set apart for devotion, and therefore called in so as to find him in the act. The window being open towards Jerusalem may have been suggested by the prayer of Solomon, when he asked that if the Lords people were banished at any time, when they sought the Lord with their faces towards that holy place, God would hear them. It may have helped him also to recollect that dear city towards which every Jews heart turns with affection, even as the needle trembles towards its pole. The thought of its ruin assisted his earnestness, the recollection of its sin humbled him, and the promises concerning it comforted him. He turned towards Jerusalem. And what does this say to us? It tells us that we ought to take care when we pray, to have our window open towards Calvary. <\/p>\n


II.<\/strong> We must now turn to a second consideration, DANIEL<\/strong>S ACTION UNDER TRIAL<\/strong>. There is nothing that kings and queens are much fonder of than meddling with religion. Though the Prussian king tried to make a number of watches all tick together, and could not do it, yet notwithstanding the experiment and its failure, there are always evil counsellors who would force mens consciences to keep stroke. Folly is in the throne when monarchs patronise or oppress religion. Caesar always muddles when he meddles with the things of God. When this act of uniformity was passed, several course, were open to Daniel. He might, for instance, have said, This does not answer my purpose. I have a high position in society. I am chief president over all these dominions, and though I am willing to suffer something for my religion, yet gold may be bought too dear, and therefore I shall cease to pray. He might have found many precedents and many companions. What crowds, when it has come to a question between life and truth, between honour and Christ, have made the evil choice and perished infamously? Daniel does not seem to have raised that question. Yet he might have said, Well, well, we must be prudent; God must be worshipped certainly, but there is no particular reason for my worshipping Him in my usual room, nor even in the city where I live; I can retire in the evening, or find some more secret spot in my own house, and especially there is no occasion to open the window. I can pray with the window shut, and I shall be just as acceptable before God. I think, therefore, I shall keep my conscience clear, but not obtrude my religion in these evil days. Daniel did not so reason; he was a lion-like man, and scorned to lower his standard in the presence of the foe. He would not seek the secrecy which prudence might have suggested. Still, it might have suggested to him that he could pray inwardly. Prayers without words are just as acceptable to God; could not he do this? He felt he could not, inasmuch as the decree was not inward, and the kings opposition to religion was not inward. He did not believe in opposing outward falsehood by an inward truth. Observe with care what Daniel did. He made up his mind to act as he had done aforetime. Note how quietly he acted. He did not say to any of his enemies, I mean to carry out my convictions. Not at all; he knew that talk was lost upon them, so he resorted to actions instead of words. Note again, how he acted unhesitatingly–immediately! He did not pause; he did not ask for time to consider what he should do. In matters of perilous duty, our first thoughts are best. When there is anything to be lost by religion, follow out the first thought of conscience, namely, Do the right. Who needs to question where duty points the way? Where God commands, there is no room for reason to raise cavils. It is never right to do a little wrong to obtain the greatest possible good. You will observe also, that Daniel did not act under excitement, but with a full knowledge of the result. The record expressly hath it–When Daniel knew that the writing was signed. Many people will do right in a hurry, and under strong excitement will go further than they would have done in cold blood; but Daniel, probably shut out from the council by some crafty device of the counsellors, no sooner heard that the statute stood good than, without parley, his resolution was formed, and his mind made up. I like that word, and most go back to it again as he had done aforetime. Here he makes no alteration; he takes not the slightest possible notice of the kings decree. If you have worshipped God under the smile of your Christian friends, worship him under the frown of the ungodly. If you have, as a tradesman, pursued a course of honest action in more prosperous times, do not for Gods sake, for Christs sake, tamper with that honest course because the times have changed. <\/p>\n


III.<\/strong> Let us turn to the third point, with which we conclude, THE SECRET SUPPORT OF <\/strong>DANIEL<\/strong>. There was something in the man which gave him this backbone; there was a secret something which made him so magnanimous. What was it? It resulted from several things. It sprang from the fact that Daniels religion was not the offspring of passion, but of deep-seated principle. You will notice that, after this long drought which we have had the flowers in our gardens are drooping much, but the forest trees are as verdant as if showers had been failing every day in the week. Is not this because they strike their roots deeper in the soil, and suck nourishment from provision which is not exhausted by the heat of the sun? So there are some men whose religion is like the flower which lives upon the surface–they soon dry up when the sun of persecution burns; but there are others who, like the forest trees, send down their roots into the deep soil of principle, who know what they know, have learned thoroughly what they have learned, and hold fast what they have received, and these, in the time of trial, are sustained by springs of secret grace, and their leaf is not withered. Because the Holy Ghost has inwrought into Daniels spirit the principles of faith, he was sustained in the time of trial; but I doubt not that Daniel was also supported by what he had read of the works of God in the olden times. Besides, the prophets spirit was sustained by what he had himself seen. He had been brought in close contact with the three holy children who were brought before Nebuchadnezzar. His own experience helped to strengthen him. He had this conviction, that God could deliver him, and that if God did not deliver him, yet still such was his love to the God of Israel that he would be content to give himself to die. It is blessed to have such a confidence as this. You good people who are tried, and who may expect to be tried yet more, you will never stand unless you come to this: God can deliver me; but if he does not deliver me, still I am well content to be a sacrifice for Jesus sake. Daniel failed not, because his love to his God rested deep in his inmost heart: it had become part and parcel of himself, and, sustained by the two hands of love and faith, he was graciously upborne over the rough and thorny places. Remember that Daniel is a type of our Lord Jesus Christ. Jesus had enemies who sought to destroy him; they could find nothing against him except, touching his God. They accused him of blasphemy, and then afterwards, as they did Daniel, they brought a charge of sedition. He was cast into the den, into the grave: his soul was among the lions. Now, if Daniel is a type of Christ, and the Lord Jesus is the great representative Man for all who are in him, you, believer, must expect, that there will be those who will attack you, who will assail you especially in your religion. (C<\/em>. H<\/em>. Spurgeon<\/em>.)<\/p>\n<\/p>\n

Windows towards Jerusalem<\/strong><\/p>\n

That was Daniels native land. Daniel kept his window open toward Jerusalem, because it was the capital of sacred influences. But Daniel at the window is not standing and looking out, he is kneeling and looking out. Daniel found that a man can see farther on his knees than on tiptoe. There is another Jerusalem toward which you and I will do well to keep our windows open. It makes one heavenly-minded to think much of heaven. (T. De Witt Talmage, D. D.<\/em>)<\/p>\n<\/p>\n

Daniel facing the lions den<\/strong><\/p>\n


I.<\/strong> Our first point will be that DANIEL<\/strong>S PRAYERFULNESS WAS THE SECRET OF HIS POWER<\/strong>. Daniel was always a man of prayer. If you saw him great before the people, the reason was because he was great before his God. He knew how to lay hold of divine strength, and he became strong. He knew how to study divine wisdom, and he became wise. We are told that he went to his house to pray. This showed that he made a business of prayer, and finding it neither convenient to his circumstances nor congenial to his mind to pray in the midst of idolaters, he had chosen to set apart a chamber in his own house for prayer. It is well to have, if we can have, a little room, no matter how humble, where we can shut to the door, and pray to our Father who is in heaven, who will hear and answer. He was in the habit of praying thus three times a day. Perhaps he thought that this was prudent economy, for, if he had so much to do, he must pray the more; as Martin Luther said, I have got so much to do to-day that I cannot possibly get through it with less than three hours of prayer. So, perhaps, Daniel felt that the extraordinary pressure of his engagements demanded a proportionate measure of prayer to enable him to accomplish the weighty matter he had on hand. A singularity in his manner is noticeable here. He had been in the habit of praying with his windows open towards Jerusalem. Thus openly did he ignore the decree! With such a royal courage did he lift his heart above the fear of man, and raise the conscience above the suspicion of compromise. He loved Jerusalem, and his prayers were for it. Hence he looked that way in his prayer. And I think also he had an eye on the altar. We worship with our eye to Christ. Oh, for Daniels prayerful spirit! <\/p>\n


II.<\/strong> We pass on to DANIEL<\/strong>S DIFFICULTIES<\/strong>, OR THE PRIVILEGES OF PRAYER<\/strong>. Daniel had always been a man of prayer; but now there is a law passed that he must not pray for thirty days, for a whole calendar month. I think I see Daniel as he reads the writing. Not proud and haughty in his demeanour, for, as a man used to govern, it was not likely that he would needlessly rebel; but as he read it, he must have felt a blush upon his cheek for the foolish king who had become the blind dupe of the wily courtiers who had framed a decree so monstrous. Only one course was open to him. He knew what he meant to do; he should do what he always had done. Still let us face the difficulty with a touch of sympathy. He must not pray. Suppose we were under a like restriction. Why, some people will say, I will give it up. Ah, and there are some who would boastfully say, I will not give it up, whose bold resolve would soon falter, for a lions den is not a comfortable place. Many thought they could burn in Queen Marys days that did not dare to confront the fire. Now it is a great privilege that we enjoy civil and religious liberty in our favoured land; that we are not under such cruel laws, as in other times or in other countries laid restrictions upon conscience; and that we may pray, according to the conviction of our judgment and the desire of our heart. <\/p>\n


III.<\/strong> Having thus dwelt upon Daniels difficulty, I now want to draw your attention to DANIEL<\/strong>S DECISION<\/strong>. The king says he must not pray. Daniel did not deliberate for a single minute. When we know our duty, first thoughts are the best. I greatly admire one feature in Daniels decision. He did not alter his accustomed habit in any single particular. Without disguise and without parade he pursued the even tenor of his way. He does not appear to have taken council of his friends, or to have summoned his servants, and charged them not to let any intruder come in. Neither did he adopt any measure to escape his enemies. Not one jot of anxiety did he betray. His faith was steadfast, his composure unruffled, his conduct simple and artless. Doubtless Daniel felt that he was the greatest man in Persia, if he, a worshipper of Jehovah, the God of the Hebrews, failed in any degree, he would set a bad example to others, and greatly discourage any poor Jew who might have grace enough to stand out, provided his example led the way. Persons who occupy high positions should know that God expects more of them than of other people. It might be asked, perhaps, Should not Daniel obey the king? Certainly kings laws are to be respected; but any law of man that infringes the law of God is, ipso facto, <\/em>null and void at once. It is the duty of every citizen to disregard every law of earth which is contrary to the law of heaven. So Daniel felt that the risk of being put into a den with lions was nothing to the risk of being put into hell, and he chose the smaller risk, and in the name of God he went straight on. Look at John Bunyan when they bring him up before the magistrates and tell him he must not preach! But I will preach, said he, I will preach to-morrow by the help of God. But you will be put in prison again. Never mind, I will preach as soon as I get out. But you will be hanged, or kept m prison all your life. If I lie in prison, said he, till the moss grows upon my eyelids, I can say nothing more than this, that with Gods help, I will preach whenever I get a chance. Do not tell me that these are non-essentials. To men who will follow the Lamb whithersoever he goeth, even the opening or the shutting of a window, if need be, is essential. Be jealous over what are called trifles. They may be mere straws, but they show which way the wind blows. <\/p>\n


IV.<\/strong> Our last point is DANIEL<\/strong>S DELIVERANCE<\/strong>. With that we will conclude. The evil that threatened Daniel did come. He was to be put into a lions den, and into a lions den he was put. So, young man, you say, I will not do wrong. You hope to escape unscathed. Yet it may be that you will be discarded by your friends, and discountenanced by your associates. Expect it, go through it. If you are a tradesman, and by saying you will not submit to an evil custom of the trade you will become a loser, be willing to be a loser; expect that the lions den will be there, and that you will be put into it. Daniel came there, but there was not a scratch upon him when he came out of it. What a splendid night, he must have spent with those lions! I do not wonder that in after days he saw visions of lions and wild beasts; it seems most natural that it should; and he must have been fitted by that night passed among these grim monsters to see grand sights. Daniel had a smooth time of it afterwards. The counsellors never troubled him again; the lions had taken care of them. There would be no more plotting against him. Now, believe me, to be decided for the right is not only the right thing but the easiest thing. It is wise policy as well as true probity. If you will not yield an inch, then somebody else must move out of the way. If you cannot comply with their proposals, then other people will have to rescind their resolutions. So you will find that, if you suffer, and perhaps suffer severely at first, for decision of character, you will get speedy recompense for all you endure, and a grand immunity in the future. There will be an end to the indignities that are offered you. Give the world an inch, and it will take many an ell. Be resolved, therefore, that no inch you will give, that to the lions den you would sooner go than there should be equivocation, prevarication, or anything approaching to falsehood. (C<\/em>. H<\/em>. Spurgeon<\/em>.)<\/p>\n<\/p>\n

The Opened Window, or Character Formed<\/strong><\/p>\n

The history of the world is mostly the history of individual lives, and the influence they exerted. It is not so much the story of the movements of masses, as of masses under leaders. This may be illustrated in <\/p>\n

(1)<\/strong> the characteristics of nations; <\/p>\n

(2)<\/strong> the acquisition of new territories; <\/p>\n

(3)<\/strong> the influence of one nation on another; <\/p>\n

(4)<\/strong> in science and philosophy, in morals and in Church history. <\/p>\n

This view must, however, be set under due qualifications. It is also true that great men can but find expression for the spirit of their age, as is shown in the case of Luther. The Reformation was in Germany before Luther found it a voice. Daniel one of the best illustrations of this point–on what a man is must depend what he does, <\/em>and what he is must depend on his relations with God. Daniel is heroic from both the secular and the sacred standpoints. The thing impressed by his story is the value, force, and assured triumph of sterling character. Is character a gift, or a growth? Is it something with which we are endowed, or something which we have to culture? It may be likened to a tree, and under that figure we now consider it. <\/p>\n


I.<\/strong> THE ROOTINGS OF CHARACTER<\/strong>. Stability and vigour depend on rooting. The character of Daniel threw down two chief rootings of principle. It held fast by and fed itself on this:<\/p>\n

1. <\/strong>A noble life must be ruled by something better than world-maxims; but to live by them is like trying to make a boat lie still on the heaving sea. <\/p>\n

2. <\/strong>No shame, only strength and honour, can ever come by cleaving to God. It is sad and strange that ever young folk should think that shame can attach to a life of faith and prayer. Illustrate by contrasting the tree roots twining only about themselves, or clasping firmly the rich and fertile soil. <\/p>\n


II.<\/strong> THE BRANCHINGS OF CHARACTER<\/strong>. The manifestations of it in the duties and responsibilities of life. Character well rooted, shows, above the soil, moral strictness, trustworthiness, judgment, truth. Illustrate Daniels power of decision, and also Josephs. Show the relation of decision, as an element of character, to the act of decision in religion. <\/p>\n


III.<\/strong> THE FLOWERING OF CHARACTER<\/strong>, or the lighter manifestations of it in the intercourse and relationships of life. Hanging on the branches are such things as peace, joy, purity, gentleness, patience, long-suffering, all the graces of the spirit. Daniels character then was rightly founded. His decision for God involved a God-fearing, prayer-loving life. Look in at that opened window of Daniels house, and see how Godly character was nourished. There we find the secret of strength for the overcoming of all temptation. Daniel believed in God, and sought him. (Robert Tuck, B<\/em>.A<\/em>.)<\/p>\n<\/p>\n

The Open Window<\/strong><\/p>\n

What was the good of praying at this window that looked towards Jerusalem? Jerusalem was five hundred miles away across the wide Assyrian plain. You could not see it from Babylon. You brought it no nearer by gazing into the blue distance. Why be so careful about this open window? At best it was a piece of sentiment. And what use is there in idle sentiment? But all sentiment is not idle. There is a kind of sentiment which is foolish and worse than useless. But sentiment will sometimes prove to be of extraordinary power, and there is a sentiment which is not inconsistent with the finest manhood and the most impressive dignity of character. If it helped him, when he was praying, to remember that there, far away in the distance, was Jerusalem, why should he not accept the help? We may not think that it would have helped us very much. We may say that we could have prayed anywhere. But that is not the question. If it helped him, that was enough. There was a great deal in his circumstances and pursuits to shut out from him the vision of his early days. And if, among all the scenes of his daily life, in which was so much that was distracting, so much that was evil, it helped him, and kept him true to the past and true to God, to have that window open, who is going to smile at him? Who will condemn him? I think, on the contrary, that we might well imitate him. We who may be carried by the force of circumstances far away from our old home, and from things that were sacred to us in our childhood, may very fitly and reasonably see to it that we do not let those old and sacred things pass utterly away from our thoughts. It is good for us, too, to have an open window towards Jerusalem. There are those who, amid the stress and storm of life, have lost all remembrance of their Jerusalem. It is out of sight, out of mind. Heaven lay about them in their infancy. God seemed to be near to them when they were little children. Things spiritual and eternal were realities. The eye was clear. The ear was open to the divine voices. The heart was warm. The conscience was sensitive. Life was full of sacred meanings. But they were carried into a new world where other voices were heard and other influences were at work. Then the shades of the prison-house began to close upon them. The spiritual eye grew dim. Who can guess how many people there are to-day, middle-aged, prosperous people, who have been cut adrift from the Jerusalem of their early days and have almost forgotten how they once felt. They are much to be pitied. It is the experience of Daniel which suggests the association of these two things. For Jerusalem was to him first his old home, and next, in a special sense, the home of God on the earth. And there must be many whose experience would compare with his in this respect. They are to be congratulated. For there is nothing for which we have better reason to be thankful in after-life than for fathers and mothers who made us feel in our childhood that God was about us, and that our home was the gate of heaven. There are those who do not seem to believe in any such necessity. It was said by Napoleon that Jerusalem did not come within the sphere of his operations. It is what many say in effect. They do not trouble about religion. They can do well enough without it. They have plenty to interest them in this wonderful world without the religious interest. It may not be so with others. Very well. Let each follow where his own taste and fancy lead him. Let him who is religiously disposed occupy himself with religious matters. As for them, they prefer to concern themselves with things of a more practical kind. I think, however, that those who talk in that light fashion are making a very grave mistake. For, after all, life must be a dull and poor affair if we are wholly without religion. Alas for us, if we are without any kind of heavenly vision! Man cannot live by bread alone. If, then, it is our wisdom not to forget Jerusalem, what are some of the windows through which we may look towards that fair city? Prayer, let me say first, is such a window. Heaven lies about us now, and ever will, as the air and the sunlight are about the houses we dwell in. But if we keep the windows shut, the air will not come in; and if we keep the shutters up, the light will not come in. Therefore, men throw back these shutters, and fling open wide the windows, that the glory and the freshness of the sunlight world out of doors may come in. And that is what we do when we pray. Obedience is another window by which we may look into this divine glory. If you are living a selfish and worldly life, you cannot expect to have any deep sense or clear vision of eternal things. You are refusing to listen to the voice of the Highest. But repent and obey the call of duty, and as you follow where duty leads you will begin to get some glimpse into the deep things of God. The way of duty is the way of peace, and it is the way of light. Let any man follow Christ closely, and the moment will come when Christ will, as it were, turn and look upon that faithful follower and make him feel that he is indeed at the gate of heaven. There are many causes that may account for it. But the rule is that obedience to duty is a true window to the soul, a window that looks towards God, and through which God will shine upon us for our infinite comfort and help. Another window that looks towards Jerusalem is the Bible. What does the Bible mean to us, I wonder? It means different things to different persons. Another window looking towards Jerusalem is Sunday. The world for many is like Babylon. It is full of cares, full of distractions, full of appeals to elements other than the highest in human nature, and their pleasures and recreations, though, it may be, innocent enough, are often not such as to raise and dignify the soul; and it is well if when they come into church they find it to be as the delectable mountains from which the glory of the heavenly Jerusalem may be at least dimly descried. A church may serve many noble uses and not the least profitable is that which it serves when it enables men who are often in darkness, and who feel that they are remote from the best and highest things to look for a little time into the world of spiritual realities, and to feel, upon the jaded mind and dull heart, the vivifying breath of the Spirit of God. (A<\/em>. H<\/em>. Thomas, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n

And prayed.<\/strong><\/p>\n

Good Prayer-habits<\/strong><\/p>\n

Every man ought to form, early in life, good religious habits, and especially habits in relation to private, personal and intercessory prayer. They should be carefully arranged in view of his actual daily circumstances, opportunities, and needs, they should be maintained with a stedfast regularity, even at heavy cost of self-denial, and there should be a constant and a holy anxiety lest they should degenerate into mere forms, and the spiritual life and feeling in them fade down, or fade out. <\/p>\n


I.<\/strong> MAKE GOOD PRAYER<\/strong>–HABITS<\/strong>. It is of the first importance that these should be formed early in life; and you may well be reminded of the duty that lies on all parents, school teachers, and often nurses, in regard to the shaping of early prayer-habits. When life has become fixed, relations are settled, and habits are formed, it is hard indeed to get new shapings and fittings when the duty of daily prayer is brought home to us. Those parents do an unspeakable good for their children, who, from the dawn of intelligence, make prayer as essential as daily bread. Prayer habits should be formed carefully, with due estimate of our circumstances, and relations, and opportunities. And our prayer-habits should, include all the kinds of prayer which make up this Christian duty. There are proper habits of confession, of thanksgiving, of petition, and above all, of intercession; and they will never come to any man as an accident; they are the blessed fruitage of thought, and strife, and care. <\/p>\n


II.<\/strong> WHEN YOU HAVE MADE GOOD PRAYER<\/strong>–HABITS<\/strong>, YOU MUST KEEP THEM<\/strong>. It is only necessary to state this very important addition, and to say: Beware of slight negligences and failures. There is nothing in our life which we need to maintain so resolutely. Let Daniel show you that quietly, simply, unostentatiously, you should persist in praying just when, and where, and how, you have arranged to pray. (Robert Tuck, B<\/em>.A<\/em>.)<\/p>\n<\/p>\n

The Propriety of Daniels Conduct<\/strong><\/p>\n

It may be said, <\/p>\n

1. <\/strong>That Daniel was chargeable with rebellion, because knowingly, and avowedly he violated a law which had been passed by the highest legislative power in the country. We reply that God is the supreme lawgiver, that all the authority which man possesses over man, is derived from God, and limited by the divine law, and therefore the laws of man only bind when they are not inconsistent with the law of God. The moment they command what God has forbidden, or forbid what God has commanded, they cease to be obligatory upon conscience, and in such cases, so far from being sinful to disobey them, to do so is a solemn duty. The edict of Darius, being palpably opposed to the plainest commands of God, Daniel, in refusing to serve such a law, only acted the part which was incumbent on every loyal subject of the Most High. <\/p>\n

2. <\/strong>It may be said, that Daniel might have prayed unto God in the heart, in despite of his enemies, and God would have heard him. Or, if he wished to pray unto him with the lips, he ought to have retired into some secret place; or at least, if he prayed in his own chamber, he should have allowed the windows to remain closed during these thirty days. Was it not, therefore, sinful in him to pray so ostentatiously as he did? Was not this unnecessarily to expose his life to danger? Was it not to forget that God is a spirit, and to place too much dependence upon that bodily service which profiteth little? We remark that, while the Scriptures assert that bodily service profiteth little, they nowhere assert that it profiteth nothing. There are occasions, when bodily exercise profiteth much, in which it is even a better test of a persons devotedness to God, than the inward frame of his mind. When God calls upon us to believe with the heart unto righteousness, no outward action, such as fasting, or praying with an audible voice, or the giving of our goods to feed the poor, or even the giving of our bodies to be burned, will be accepted by him as a substitute for faith. On the contrary, when God in his providence calls upon us to make confession of him before men, no inward frame of spirit, neither faith, nor love, nor self denial, nor heavenliness of mind, will be accepted by him as a substitute for our open and visible adherence to the cause of his truth, and of his glory. In a time of trial, a testing-time, it is not the reward feeling of loyalty to God, it is the outward manifestation of this; it is not the image of God in the heart, it is his name on the forehead, which proves an individual to belong to the called, and chosen, and faithful. Apply these remarks to the case in hand. Praying to God in the spirit was not prohibited, but only such prayer as came under the observation of men. Persons were not interdicted from believing in God, but only from rendering to him the outward acts of homage that were due unto his name. The point, therefore, on which the authority of God and man came into collision, was about the external acts of Divine worship. God had said In all thy ways acknowledge thou me, and I will direct thy steps. Darius and his nobles, on the other hand, said, thou shalt not ask a petition of God for thirty days. In the present instance, therefore, loyalty to God could not be evidenced by what was inward, but only by what was outward, not by believing with the heart, but by confessing with the lips. The attitude of Daniels body while praying, nay, the position of the windows of his chamber, was as important in the sight of God as the inward devotion of his soul. If he had shut his windows, if he had ceased to kneel, if he had ceased to speak to God with his lips, and rested content with the utterances of the heart, this would have been to homologate (approve, give assent to) the impious decree, and to deny God before men. That edict invaded the rights of Jehovah, not by prohibiting them from worshipping him in their hearts, but by forbidding them to worship him with their bodies. Bodily-service was therefore the only evidence of heart-loyalty to God, and worship that was purely spiritual would have been looked upon as the homage of a coward and a traitor–of a man who wished to serve two masters. Considering the weight of Daniels character, and the importance of his situation, it will appear that a peculiar responsibility attached to his conduct in this emergency. Any indecision, any appearance of compliance with the decree, would have been productive of most baneful consequences. We may learn, from the passage before us, that God sometimes places his people in such situations that they must either sin or suffer. Learn also, that when God, in his providence, couples our performance of any duty, with circumstances of trial, the discharge of the duty thus circumstanced, is the test of our fidelity. And we may learn, that even when the performance of duty exposes to danger our adherence unto God should be open and avowed. (William White<\/em>.)<\/p>\n<\/p>\n

Daniels Prayers<\/strong><\/p>\n

Dean Stanley writes,–Daniel is, to all outward appearances, an Eastern sage rather than a Hebrew prophet. Well did the traditions of his country-men represent him as the architect of Ecbatana, or even of Sura, as buried in state–not, like the other saints of the captivity, in a solitary sepulchre, but in the stately tower which he himself had built, in the tombs of the Kings of Persia. Well did the mediaeval legends make him the arch-wizard interpreter of dreams. Rightly did the Carthusian artist at Dijon represent him amongst his exquisite figures of the prophets in the garb, posture, and physiognomy of an Oriental magnate. Well did Bishop Ken, when he wished to pourtray an ideal courtier before the Stuart Kings, take the man greatly beloved: Not of the sacerdotal but royal line; not only a courtier and a favourite, but a minister–one that kept his station in the greatest resolutions, reconciling policy and religion, business and devotion, magnanimity and humility, authority and affability, conversation and retirement, interest and integrity, heaven and the court, the favour of God and the favour of the King. <\/p>\n


I.<\/strong> DANIEL AS A MAN OF PRAYER<\/strong>. It was his characteristic feature. How regular and stedfast he was in private prayer. He was willing to suffer, but he would not give up his prayer. What a strength for toil and duty he found it ever to be! Note his example of praying in the very midst of daily business. <\/p>\n


II.<\/strong> DANIEL AS AN INTERCESSOR<\/strong>. So a type of Christ. He took up his nations burden on himself; made himself a representative, and pleaded with God on the nations behalf. In the same way good people now take upon their own hearts the troubles and sins of their times, and speak to God just what the people around them ought to be feeling and saying. Illustrate by the work of the High Priest, and of Jesus, our Great High Priest. Without being appointed to the office, each one of us may become an intercessor. <\/p>\n


III.<\/strong> DANIEL AS A CONFESSOR<\/strong>. Or as one who gives an example of making confession. This is the sign of penitence and humility. Only when men have learned thus the lessons of Gods judgments can his restorations come. How full, sincere, and hearty are Daniels confessions! Observe that in our Lords prayers, or conversations, there is no sign of confession. Explain why, and why confession is such a necessary part of our <\/em>prayer. <\/p>\n


IV.<\/strong> DANIEL AS A PLEADER<\/strong>. Especially dwell upon his example of importunity, as illustrating our Lords parable of the unjust judge. The pleading is to be found in verses 18, 19 shows how graciously God hears and answers such prayers as Daniels. (Robert Tuck, B<\/em>.A<\/em>.)<\/p>\n<\/p>\n

The Way of Success in -Prayer<\/strong><\/p>\n

Ill success in prayer is so common that men scarcely know it is ill success; they pray and nothing comes of it, so they are not disappointed. They take fruitlessness as the rule, and do not travel back to ask why prayer should be fruitless. In the history of opinion, Daniel has an unique place. When we look to Daniel for teaching we look to a man placed by his own age, which is apt to find out a mans inconsistency, supreme in spiritual achievement. What was, then, the meaning of Daniels ritual in prayer? <\/p>\n

1. <\/strong>He sought to place himself in the presence of God. To look away towards Jerusalem was to be delivered from servitude to the splendours of Babylon by the apprehension of a greater splendour. We need to remember the disadvantages with which we commonly start in our prayer; how disinclined our spirits are, and how ill the common circumstances of life prepare us for it. Our tempers have have been fretted, our interests scattered, our judgments debarred; we have been meeting men on a low level of mutual mistrust, or in the interchange of social frivolities. And all of this has to be got rid of before prayer can have its perfect work. The larger soul in us must be called out, that we may even see what the objects of prayer may be. There are prayers offered which, without intention, exhibit every possible fault. They are irrelevant to the situation, asking what is not needed, and omitting what is needed; they are fretful instead of jubilant; their tone is distrustful, as if God were trying to outwit us. And nothing can sweep such prayers away except the noble use of memory. How can you thank God if you have not sought to remember all His benefits? What could Daniel look to? One object filled the hearts of all the Jewish patriots, a lamentable object. Their glorious city, of ancient story, and solemn observance, was desolate. The city was a heap of ruins; desecrated by sin first, and now by heathen conquest, and the land kept Sabbath in an awful loneliness. And Daniel strained his eyes across the endless plains, that sight filled his mind, and drew from him the importunate cry:–How long, O Lord? If his daily life furnished no other matter for prayer, there was matter enough in this. <\/p>\n

2. <\/strong>After exercise in the thought of the presence of God, there is no discipline so necessary as this of letting visions of need rise before the mind. There should be pity given to the man who says he does not know what to pray for, and ampler pity for his neighbour who asks for what he does not want. The world is full of need, and its cry rises continually before God, sounding in the ears of all who can hear. There is no need of seeking or of refining in petitions; one day of life brings us into contact with need of all sorts–the helplessness of little children, the sigh of men overtasked, the care which has furrowed the brow and bent the shoulders, the satisfaction with a selfish life, the servitude to evil passion; there is no crushing the images of need which flit past our eyes even in the street. And a little thought deepens the awe; in ourselves we know so dark a world of discontent and defeat, of reproach and fruitless effort, of fear and sin, and all the men and women about us repeat the same story. And outside is a whole world of gloom, of life without colour or joy, of men without God or hope. And rising a little, we see to the farther horizons embracing the great world which does not know the very name of Christ, and which is full of horrid cruelties. We may not shut our eyes to it in prayer; the world needs joy. And as we watch like Daniel, the thoughts of that overwhelming need thronging in upon us will wring from us prayers rising to passion. To have all that sorrow pressing on our heart would bring madness with it; our comfort is in being permitted to share the burden with Him whose heart is pierced as ours, and who by His strength has marked for it all a blessed end. (W<\/em>.M<\/em>. Macgregor, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n

Prayer better than life<\/strong><\/p>\n

Gods people are not often found in the high places of the earth. They do not covet such distinctions. But when he is <\/p>\n

pleased to call them to posts of worldly honour, he gives them strength according to their day. Daniels elevation was remarkable. What a testimony do worldly men sometimes give to the value of religious characters! Darius the Mede soon found out his value. But he had enemies. He had only one vulnerable point–one point in which his character was open to attack from an ungodly world. His enemies said, We shall not find any occasion against this Daniel except we find it against him concerning the law of his God. What a testimony did these men give unconsciously to the character of him they hated. But how could these men make Daniels religious character a handle against him? Explain their ingenius plot. How did Daniel meet it? He was a man of prayer–he lived by prayer–he was frequent, fervent, zealous in the exercise–his hours of prayer were his most precious hours–and as for parting with this privilege, as for laying it aside for thirty days together, he would sooner part with life itself. Let worldly people plead necessity as an excuse for interrupting their devotions; the godly man knows no necessity so great as that of seeking God from day to day. Might not Daniel have evaded such a law as this, by praying to God in secret? He evidently felt that this was an occasion to show that he was not ashamed of his religion, and not to be deterred from it. He would not even seem to be obedient to a wicked law which went to rob the God of heaven of the worship due to him. Note the description given of Daniels prayers. One thing to remark, upon, is their frequeney–three times a day. Another thing is, he prayed before his God–prayed as in God s presence, as one who was really speaking to his God. Daniels prayers were attended with thanksgiving. This is the Apostles rule. Php 4:6<\/span>). Notice his posture. Kneeled. A posture surely best befitting creatures like ourselves when we go as beggars to our Great Creator. Daniel prayed with his face toward Jerusalem. That circumstance in his devotions we are not called to imitate. The rule for us to follow is to have an eye to Christ in all our prayers. The rest of Daniels history is a grand exhibition of what the Lord can do both in his saints and for them. Questions. <\/p>\n

1. <\/strong>What do you think of Daniel? <\/p>\n

2. <\/strong>What do you think of Daniels God? <\/em>(A<\/em>. Roberts, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n

Fearlessnes and perseverance in prayer<\/strong><\/p>\n

Daniel made no secret of his prayers; he might have made excuses to his conscience, he might have said to himself that during those thirty days it would be better for him to pray without the possibility of being observed; to keep up his prayers secretly, and avoid openly breaking the Kings decree. But Daniel was too honest to make to himself any such false excuses; he was not ashamed to confess his God openly. He prayed and gave thanks before his God. Faithful as Daniel was to the King, and attentive as he was to his interests, there was a point at which his obedience stopped. In all worldly matters he was ready to give way, but once bid him dishonour his God, and he was instantly inflexible. No love of worldly prosperity, no fear of human punishment could shake him. Here you see the secret of Daniels character. He was a man of prayer. Daniel knew what it was to draw near to God–day by day to live in his presence–to look up to him–to seek his favour and protection–to make him and not man the standard to which he referred allhis thoughts and words and actions. This has ever been the mark of the saints of God in all the ages. And if there is any true life in our soul, we also shall live in the constant habit of prayer. Consider what prayer is. It is the link which connects us with the next world–with the unseen yet ever present God, in whom we live and move and have our being. Once give up prayer, and you cut yourself off from God, you create a silence between your soul and God, you become a stranger to God, and God Ceases to speak to you. But if we are really in earnest about our prayers, we may be quite sure that the devil will raise up obstacles in our path–that he will endeavour to hinder us in one way or another. Sometimes he tries to frighten us. But why should any of us be ashamed of our religion, or of saying our prayers? Sometimes it will seem to people that they have not time to pray; that their duties are so numerous, and so pressing, they have no leisure, no time to themselves. This is almost certainly a false excuse. It is entirely their own fault that they do not find or make time. Our time, really, very much depends on ourselves. If it is the ease, that we have very little time we can call our own, yet let us do our diligence gladly to give God of that little. There are those who complain that they are much hindered by wandering and idle thoughts in prayer, and perhaps they are tempted to think that it would be better to leave off praying than to go on in spite of the thoughts which trouble them in their devotions. But something may be done in this matter by a vigorous effort on our own part; a great deal lies in the power of the will. There are others who are tempted to give up prayer, because they do not, as they say, find such comfort and enjoyment in prayer as they expect. They cannot attain a sense of Gods presence; they seem dull, and cold, and lifeless in their prayers. This may be the effect of some sin or self-indulgence, and if so, the remedy lies in greater strictness of life, and watchfulness over self; but it may be also that it is a trial sent by God to test their faithfulness. Let them persevere. And let us not be discouraged if God does not at once answer our prayers–if we ask, and for a time receive not. It is certain that God hears every prayer addressed to him. He will be sure to answer, in his own wise way. You can scarcely go wrong, if you continue instant in prayer; if you give up prayer you enter on the road which leads to destruction. Let nothing then be allowed to hinder you from your prayers. (S<\/em>. W<\/em>. Skeffington, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n

The Characteristics of Daniels Piety<\/strong><\/p>\n

Daniel was equally distinguished for probity in his secular calling, as for fidelity towards God. If you would act your part well on great emergencies, it is necessary that you should attend to everyday duties. To overlook them is at once a proof of something radically defective in the judgment and character. <\/p>\n


I.<\/strong> THE REGULARITY OF HIS DEVOTION<\/strong>. In a man of leisure this praying three times a day would have been less remarkable. Daniel was not in private life. But, without being neglected, business was made to yield to piety. Prayer, so far from increasing his difficulties, was his consolation under them. It is the mental inquietude of a life of business which much more than bodily exertion tends to oppress the faculties. <\/p>\n


II.<\/strong> THE PLACE OF HIS DEVOTION<\/strong>. It would have been less wonderful had Daniel been thus regular in religious observances at Jerusalem. There were all the incitements which place and example supply. But the unpropitious character of Daniels situation did not influence him in the discharge of his duty. <\/p>\n


III.<\/strong> THE POSTURE OF HIS DEVOTION<\/strong>. No particular attitude is essential to the acceptance of the petition of a sincere suppliant. If the inward, spiritual qualities essential to devotion are wanting, it matters not what are the outward positions. But everything should be avoided that savours of irreverence, or which is incompatible with fixedness of mind in devotional exercises. Kneeling is well suited to the nature of the exercise–prostration of body will correspond with humility of mind! <\/p>\n


IV.<\/strong> THE HEROISM OF HIS DEVOTION<\/strong>. It was the heroism of the confessor and martyr rather than of the soldier. Apparently reasonable excuses for yielding a little in this matter of prayer might have been found. Daniel allowed no weak accommodation to circumstances. We are not to do evil that good may come. Disobedience to what God enjoins, can never be required in order to the fulfilment of his purposes. <\/p>\n


V.<\/strong> THE GRATITUDE OF HIS DEVOTION<\/strong>. He prayed and gave thanks. Prayer has been well defined as the offering up of our desires to God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgement of his mercies. The situation of Daniel might appear, at first sight, ill adapted to the exercise of thanksgiving, however proper on fitting occasions, that duty might be. But a devout heart will discover reasons for gratitude when others can perceive nothing but occasions of lamentation. No condition of life is really so disastrous as to be incapable of suggesting motives of thankfulness to a spiritual mind. For the stream of life has always its interminglings of alleviation and comparative good. He could think of past mercies; and that he had been kept by divine grace. And he could be thankful for an opportunity of bearing witness to the religion of the God of Israel. Improvement. <\/p>\n

(1)<\/strong> Let Christians in general, and persons in active pursuits in particular, learn regularity in the exercises of devotion. <\/p>\n

(2)<\/strong> Let us cultivate a regard for the authority of God, as a motive to devotion. <\/p>\n

(3)<\/strong> Let us cultivate faith in prayer. <\/p>\n

(4)<\/strong> Be grateful that you are exempted from the evils which Daniel experienced. (R<\/em>. Brodie, A<\/em>.M<\/em>.)<\/p>\n<\/p>\n

Daniels Daily Prayers<\/strong><\/p>\n

Daniel is one of the brightest and loveliest characters of Scripture biography. He seems to have been the only prophet who enjoyed a large share of worldly prosperity. <\/p>\n


I.<\/strong> THE DEVOTIONS OF <\/strong>DANIEL<\/strong>. <\/p>\n

1. <\/strong>The character of his devotion. In token of his humility, and of his veneration for the divine majesty whom he approached, he kneeled on his knees. See also his confession of sin; recognition of the divine mercies; and pleading importunity. Daniels prayers were pious and patriotic. They were accompanied with thanksgiving. Praise is comely. <\/p>\n

2. <\/strong>The scene of Daniels devotions. His chamber. He chose seclusion: yet his windows were open towards Jerusalem. Not that he courted attention, but that he conformed to the established mode of Jewish devotion. <\/p>\n

3. <\/strong>The seasons of his devotion. Three times a day. Prayer is a preparation for our every-day duties in life. Daniel is an example to men of business. <\/p>\n


II.<\/strong> THE SPIRIT IN WHICH <\/strong>DANIEL MAINTAINED HIS DEVOTIONS<\/strong>. He was faithful to his God and his religion. The Prime Minister was not compelled to profess the State idolatry. Daniel acted most advisedly. His spirit was one. <\/p>\n

1. <\/strong>Of enlightened piety. Martyrdom he held preferable to the suspension of his hallowed communion with God. <\/p>\n

2. <\/strong>Of courage. He feared God, and none but God. He braved all dangers, uninfluenced by the favours of his royal benefactor. Allowing no temporising considerations. His was the courage, of piety. <\/p>\n

3. <\/strong>Of prudence. He did not invite persecution. Nothing insolent, nothing ostentatious, nothing disloyal, was in Daniel. He obeyed the monitions of conscience. He prayed, as before<\/em>. <\/p>\n


III.<\/strong> THE RESULTS<\/strong>. <\/p>\n

1. <\/strong>To Daniel. <\/p>\n

2. <\/strong>The spread of Jehovahs honour. The name of the living God is made known in all the empire. <\/p>\n

3. <\/strong>The restoration of Judah followed the prayers of the faithful; e.g., of Daniel. (W<\/em>. L<\/em>. Thornton, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n

Daniel at Prayer<\/strong><\/p>\n

1. <\/strong>DANIEL<\/strong>S DEVOTIONS<\/strong>. He prayed. Prayer is said to be a calling, crying, knocking, seeking, asking, making supplication, pouring out of the heart, lifting up of the soul, lifting up holy hands, making intercession, etc. Daniel <\/p>\n

1. <\/strong>Humbled himself when he prayed. The being whom we address, the circumstances in which we stand, the punishment we deserve all serve to inspire us with humility. <\/p>\n

2. <\/strong>He confessed his sins, and the sins of his people, when he prayed; So did David and Jeremiah. This is the most effectual way to obtain pardon. <\/p>\n

3. <\/strong>He deprecated punishment, and implored mercy, when he prayed. Sin deserves punishment,–God might justly pour out his indignation upon us. We have no appeal but to his mercy, through the blood of the covenant. <\/p>\n

4. <\/strong>He pleaded with God when he prayed. We may plead with God also; plead his mercy, his promises, the sacrifice of his Son, and his glorious intercession in heaven. <\/p>\n

5. <\/strong>And Daniel gave thanks. We can always find reasons and subjects for thanks to God. Daniel thanked him for what he was in himself–for what he did in the kingdom of providence, and for what he had done for him. <\/p>\n


II.<\/strong> THE MANNER IN WHICH HE PERFORMED THEM<\/strong>. <\/p>\n

1. <\/strong>He went into his house, and into his chamber. The Jews were accustomed to set apart rooms as oratories, or places of devotion. Each house had generally one of these rooms, a chamber, most removed from noise and disturbance. Retirement is necessary to prayer. <\/p>\n

2. <\/strong>He prayed and gave thanks three times a day. He evidently had stated times for private devotions. <\/p>\n

3. <\/strong>He kneeled upon his knees and praised. The position of the body is not of so much importance in devotion as the disposition of the mind. The Scriptures sanction different attitudes of prayer. <\/p>\n

4. <\/strong>He looked towards Jerusalem when he prayed. The meaning of this will be understood by referring to the consecration of the temple. (Kings 8:44-48) Hence all those who were in Jerusalem turned towards the temple when they prayed, and all those who were in foreign lands opened their windows toward Jerusalem in performing their devotions. <\/p>\n

5. <\/strong>Daniels prayers were regularly performed. As he did aforetime. Inconstancy is the fault of multitudes. There was a decision of character, and a uniformity of conduct, in Daniel, which all should be anxious to emulate. <\/p>\n


III.<\/strong> THE PECULIAR CIRCUMSTANCES IN WHICH HE WAS PLACED<\/strong>. <\/p>\n

1. <\/strong>Be was in a foreign land, far from his native country. <\/p>\n

2. <\/strong>He was surrounded by the most; inveterate and designing men, who meditated his ruin. Men who envied his popularity sought to find occasion against him, and did their utmost to persecute him, even unto death. Yet he maintained his integrity, stuck close to his devotions, and served his God with a constancy that nothing could destroy. <\/p>\n

3. <\/strong>He was in high life, surrounded with temptations to pride, infidelity, idolatry, and a whole train of evils that swarm amidst the splendours and dissipations of a court. But he was innocent from the great transgression of apostatizing from God. <\/p>\n

4. <\/strong>He was involved in most important business. He had the affairs of a kingdom to transact. How often is the urgency and press of business made an excuse for the neglect of religion. <\/p>\n

5. <\/strong>He was prohibited from praying by a cruel, senseless and atheistical decree. But nothing could shake the steadfast purpose of Daniels soul. <\/p>\n


IV.<\/strong> THE INFERENCES TO BE DRAWN FROM THE WHOLE<\/strong>. <\/p>\n

1. <\/strong>Whoever you are, and wherever you live, learn (if you serve God) to prepare your heart for temptation. Enemies you have. Temptations you must endure. <\/p>\n

2. <\/strong>Whatever snares may be laid for your feet, never swerve from the line of duty. <\/p>\n

3. <\/strong>The way of duty is the way of safety. <\/p>\n

4. <\/strong>Persecutors often defeat their own object. <\/p>\n

5. <\/strong>The wicked are snared in the work of their own hands. (Sketches of Four Hundred Sermons.<\/em>)<\/p>\n<\/p>\n

Daniel in Prayer<\/strong><\/p>\n

We have here recorded an action of great piety and religious courage. The account here given of the prophets piety, who kneeled upon his knees three times a day, is a description of his religious exercises, not only for thirty days, but during, his whole life. He prayed, and gave thanks, as he did aforetime. And upon this knowledge of his usual and daily course of devotion, the plot of his enemies was founded. We here see a person of great endowments of nature, and improvements of learning, eminent for skill in civil and sacred affairs, taking more delight in the humble exercise of prayer, than in all those high speculations of science for which his mind qualified him; or in the public honours, to which has station entitled him; or in the ease and repose, which his great age seemed to require, in the vacancies of business. For this exercise, he allotted a considerable part of every day; and seems to have made his high offices, and large employments, a reason for increasing, rather than an excuse for omitting his prayers. Another thing that offers itself to our consideration, is the firmness and deliberate courage of this good man. His usual exercises of devotion were now under the interdiction era law, and he was not one of those who pay no deference to the laws of men: the proper power of the magistrate he allowed, but not that of commanding what God forbade, or of forbidding what he commanded. The firmness and fortitude are shown in his continuing in all simplicity his fixed prayer habits. He retired. He kneeled. He did this three times a day. He both prayed, and gave thanks. (T<\/em>.Townson, M<\/em>. A <\/em>)<\/p>\n<\/p>\n

Constacy in Religion<\/strong><\/p>\n

It is peculiarly pleasing and useful, to be able to contemplate an instance of genuine, decisive, impartial, persevering, unrebukable religion before God and the Father. Such an one we have in Daniel. He had doubtless his infirmities; for there is not a just man upon earth that doeth good, and sinneth not; but nothing is alleged against him. I do not remember that any other individual recorded in the Scriptures has entirely escaped censure. <\/p>\n


I.<\/strong> THE EMPLOYMENT OF DANIEL<\/strong>. It was pious. He prayed and gave thanks before his God. He was not one of those who are satisfied with morality without godliness. He well knew, that our greatest connections are with God; and that with him we have principally to do. He was a good neighbour, a good citizen, a good master and a good magistrate; but this did not excuse him from the worship of God. <\/p>\n

1. <\/strong>He prayed. Prayer is the breathing of the desire towards God. Words are not essential to the performance of it. The expediency, the necessity, of prayer, results from our indigent, and dependent state. We need mercy and grace. God has determined, and revealed, the method in which he will communicate the blessings he has promised. In this appointment, his wisdom appears as conspicuous as his sovereignty; and his goodness as clearly as his wisdom. Nothing can be so beneficial to us as prayer is, not only by the relief it obtains, but by the influence it exerts; not only by its answers, but by its energy. Beyond everything else that is instrumental in religion, it improves our characters, it strengthens our graces, it softens and refines our tempers, it contributes to our spirituality, and promotes our holiness. <\/p>\n

2. <\/strong>He gave thanks. This should always attend prayer. Whenever we go to God for new favours, we should be careful to acknowledge old ones. While we implore deliverance, we should be grateful for alleviations and supports. I am sorry to say, that this is so commonly neglected. There is no state that does not require gratitude. There is always much more to be grateful for, than to complain of–however afflicting our circumstances may be. <\/p>\n

3. <\/strong>Daniel did all this before his God. By which we are to understand, that he placed himself in his religious exercises under the eye of Jehovah, and realised his presence. When we engage in devotional exercise, whether public or private, we are considered as withdrawing from the world, and appearing more immediately before God. And to impress our minds with this truth is the way to secure our profit. It will banish hypocrisy, and formality and carelessness; and unite our hearts to fear Gods name. <\/p>\n


II.<\/strong> THE CIRCUMSTANCES OF THE ACTION<\/strong>. <\/p>\n

1. <\/strong>As regards the place. He went into his house. Every house not only may be, but should be, a house of prayer. In every family there ought to be an altar. And Daniel worshipped God alone, in privacy. <\/p>\n

2. <\/strong>The posture. He kneeled. Though bodily exercise profiteth little, God is to be glorified in our bodies, as well as in our spirits. Kneeling seems to be the most proper and advantageous posture of devotion. It preserves us more from distraction, it is more expressive of reverence, humility and submission. <\/p>\n

3. <\/strong>The direction in which he performed his devotion. His windows were open towards Jerusalem. Here we see the love a pious Jew bore to his native land, and the city of his solemnities. He hoped for the release and restoration of the Jews. Hence in his prayers he always remembered Zion, and would give God no rest till he established, and till he made Jerusalem a praise in the earth. A public spirit is a great excellency. <\/p>\n

4. <\/strong>The Frequency of the exercise. He did it three times a day. This is little enough, considering the demand, Pray without ceasing. Habitual devotion is what we should seek to maintain; but, with many people at least, that which may always be done, is never done. <\/p>\n

5. <\/strong>The constancy and invariableness of the practice. As aforetime. There was nothing new in it. It was not an extraordinary fervour, produced by the spur of the occasion. It was not occasional impulse; but the regular effects of principle and disposition. Daniel was a man of vast business but he could find time for prayer–three times a day. <\/p>\n


III.<\/strong> THE KNOWLEDGE THAT ENHANCED THE VALUE OF THE PERFORMANCE<\/strong>. We all know that an action we admire, would not discover the same degree of principle in all circumstances. When a man is surrounded with honour and applause–then–to think of himself soberly–this evinces his humility. When a man is insulted and injured–then–to rule his own spirit, and render blessing for cursing–this marks his patience and meekness. When a man sees his danger, but says none of these things move me, this is the trial and the triumph of his conviction and resolution. Daniel knew that the writing was signed, yet he determined to stand his ground. Whence we learn, that no danger should hinder a man from doing his work. Some, no doubt, would press Daniel to yield. Some would plead loyalty. Some would plead usefulness. Some would have recommended a plan of accomodation. When Sir Thomas Abney was Mayor of London, he made no scruple at the Lord Mayors feast, to rise in the evening and inform the company that he was going to withdraw, to perform the worship of God in his family, after which he would return again. Daniel by his example, rendered himself peculiarly useful. He obtained by this example the most distinguished honour. Whatever the world may think, there is a reality in religion; and it more than indemnifies its followers. (William Jay<\/em>.)<\/p>\n<\/p>\n

On the Devotions of Daniel<\/strong><\/p>\n

Daniel, as his enemies expected, honoured God rather than man, set at nought the imperious mandate, and punctually performed his accustomed devotions with a fearlessness of the results that did him honour. <\/p>\n

1. <\/strong>THE COURAGE AND STEDFASTNESS OF <\/strong>DANIEL<\/strong>. Christians in any state, should, to a certain extent, submit, for the sake of quiet, even to overstrained demands, and to regulations which their judgment may disapprove. Yet there are bounds to this forbearance; and a faithful servant of God will be content to endure any extremities, though with due reverence to the powers that be, sooner than comply with orders that violate conscience, or that clash with the discharge of paramount and higher duties. <\/p>\n


II.<\/strong> THE RETIREMENT OF <\/strong>DANIEL<\/strong>, AND HIS SPIRIT OF DEVOTION<\/strong>. What was his moral regimen? Retirement. Three times a day he withdrew into solitude, to compose his thoughts, to plume his ruffled spirits, to adjust his principles, and to commune with his God. <\/p>\n


III.<\/strong> THE <\/strong>TOPICS OF HOLY <\/strong>DANIEL<\/strong>S <\/strong>MEDITATION AND DEVOTION<\/strong>. There would be direct reflection towards his active services; for he would judge contemplation to be preparatory to usefulness, as the leaves precede the fruit. This eminent example is pregnant with various instruction. Note the courage and stedfastness, the importance of devout retirement, which is the nursery of genius, the school of meditation, the forge of profound thought, of lofty enterprise, and of solemn purpose. Note also the religious turn of Daniels meditations. Indicated by his looking towards Jerusalem as he prayed. (J Grant, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n

Daniel in Babylon<\/strong><\/p>\n

The text states the result of the scheming of his enemies, so far as Daniels conduct was concerned. He altered not his course in the smallest degree. We observe in him no levity; no sarcastic defiance of the unrighteous law; no vain boasting of his superior religious knowledge; but a calm, serious, steady perseverance in the worship of God, which he knew that he could not neglect without exposing himself to a punishment infinitely more terrible than any that the courtiers of Babylon could devise, or the King of Babylon inflict. <\/p>\n


I.<\/strong> THE NATURE OF <\/strong>DANIEL<\/strong>S DEVOTIONS<\/strong>. He prayed, and gave thanks before his God. <\/p>\n

1. <\/strong>He prayed of all religious duties there is not one that is more important than prayer. It is, in fact, essentially connected with the origin and progress of personal goodness, with all spiritual blessings and enjoyments; and with the right discharge of our several obligations. Prayer is the grand means of receiving acceptance with God, and a participation of his holiness. The promises of Scripture are addressed to our faith, and their fulfilment is granted to persevering and believing prayer, and to that only. Numerous are the duties enjoined on us by the law and gospel of God. We cannot render to him acceptable obedience but under his gracious aid; nor will that aid be vouchsafed but in answer to prayer. Various are the evil influences which are perpetually erected upon the minds of good men, to draw them aside from the path of obedience. By the power of God only can they be preserved. The seasonable interposition of that power is to be sought in earnest prayer. Many are the sorrows connected with our present state of probation. Only by prayer can these afflictions be sanctified. It is by prayer especially that the people of God express their sympathy with the general misery of the world. Man was created for intercourse and communion with God. Whatever may be the dictates of what is called natural religion, the revelation which God has made of himself in his word directly tends to impress the minds of men with the necessity of prayer, and to encourage them in this holy duty. <\/p>\n

2. <\/strong>He gave thanks before his God. Thanksgiving to God is a very delightful part of religious duty, and one which always accompanies the excuse of true prayer. The men who pray aright receive many blessings from God; and these kindle their hearts feelings of lively gratitude to the Giver of all good. The spirit and habit of thanksgiving to God are peculiar to those who, being born from above, are made new creatures. Thanksgiving to God refers to the benefits which we have received from him. These benefits are numerous beyond calculation; they are inconceivably great; and they are all absolutely unmerited and free. Daniels thanksgivings were not interrupted by any of the calamities that he met with. <\/p>\n


II.<\/strong> THE MANNER IN WHICH THEY WERE PERFORMED<\/strong>. <\/p>\n

1. <\/strong>They were performed in his chamber. He courted not the public attention. There are sins, imperfections, wants, and temptations, of which we are individually conscious, and which it is our duty fully and freely to confess to God; yet many of them it would be highly improper distinctly to specify, either in the domestic assembly, or the public congregation. <\/p>\n

2. <\/strong>His devotions were performed on his knees. No wise man will despise the outward decencies and proprieties of divine worship. With reverence end humility all our attitudes, the very tones of our voice, should strictly correspond. <\/p>\n

3. <\/strong>Daniel performed his devotions with his face towards Jerusalem. Partly because of his affectionate regard for his native land. It seems, however, to have been a common Jewish custom. <\/p>\n

4. <\/strong>His devotions were performed with frequency and regularity. This is a proof of sound wisdom, as well as of an eminently devout spirit. <\/p>\n

5. <\/strong>His devotions were performed with unswerving fidelity and perseverance. The history of Daniel presents <\/p>\n

(1)<\/strong> a proof of the power and sufficiency of divine grace. <\/p>\n

(2)<\/strong> Observe the manner m which he obtained the grace. <\/p>\n

(3)<\/strong> Be careful to show the benefits of prayer in the uprightness of your lives. <\/p>\n

(4)<\/strong> Note how the Lord trieth the righteous. (T<\/em>. Jackson<\/em>.)<\/p>\n<\/p>\n

Christian Firmness<\/strong><\/p>\n

Daniel was a man greatly beloved of God. Though an unbending advocate for truth and righteousness, though a thorough opposer to idolatry, he was raised by a holy providence to the first station under the Persian Monarch. It is worthy of notice that the ungodly ordinarily assail the servants of the Most High, in those particulars respecting which God has claimed their services. Obedience to the moral law, or to any positive statute of Christs Kingdom, has often been an occasion of calling forth their severe censure, and awakening a determination to overthrow them. There was one characteristic of Daniel which had not escaped the knowledge of these presidents and princes. They knew that he was a man of prayer, They understood that he was so attached to his work, as not easily to be driven from it. They supposed that he could not live thirty days without prayer. You will readily see what opinion the Babylonian idolaters had of the piety of Daniel. Here was a time when the mind of Daniel must have been brought to look distinctly at the consequences of perseverance in calling upon God. He could look forward to the day when, from his high elevation in the government, he should be taken and cast alive into the den of lions. See how he might have reasoned with himself, and excused, yielding, and giving up his prayer habits for a time. He might have adopted the opinion that, under such circumstances, compliance with forms is not essential. But the prophet could not be turned aside from true worship of Jehovah. He never seems to have sought for a way in which he might evade, on the one hand, a full performance of his duty to God, and on the other, the vengeance of Babylon. It is as impossible to have a spirit of prayer, which does not put its possessor into the attitude and the work of prayer, as it is to have a principal of natural life which does not set the heart to beat, the blood to circulate, and the limbs to move. Prayer should ordinarily put into undivided and combined use the feelings, the thoughts, and the tongue. This last was the manner in which Daniel prayer. Will you now go to Daniels God, and take him to be your God? The care which he showed to Daniel, the protection which he gave to this servant in an hour when the ungodly rushed upon him to destroy him, ought to commend him to your affection and confidence. He is worthy to be believed, obeyed, and adored. To those who call on his name, he will surely reveal himself in hours of calamity and distress. But remember the example of the prophet and walk in his steps. In some respects the lives of the saints illustrate portions of duty, which could not be exemplified by our Lord Jesus Christ. Though Jesus was a perfect example of obedience to the law, and in this respect ought to be followed, yet he could not be a pattern of the exercise of the Christian graces, for he had no occasion to repent, believe, or humble himself for sin. But all these Christian graces are illustrated in the feelings and actions of the ancient saints; and hence they are set before us everywhere in the New Testament as examples. While you meditate on this wonderful man, and on his wonderful deliverance, walk in his steps. Be neither intimidated, nor flattered, nor deluded into an abandonment of such prayer as that of the prophet. Let the warmth of internal piety control, and bring them into the work of supplication; and as it flows forth, let it employ your members as instruments of righteousness, and let your tongues call upon God, and speak his praise. (J<\/em>. Foot, D<\/em>.D<\/em>.)<\/p>\n<\/p>\n

The Efficacy of Prayer<\/strong><\/p>\n

To be prepared for the future, and to make some provision against the contingencies and misfortunes of life, is a duty, the propriety of which we all admit. The same principle operates on most of us with regard to religion. We have a consciousness, a conviction that existence does not terminate with death, and therefore to the prudent and thoughtful the future seems to demand the most anxious attention and most careful preparation. There is, therefore, in most minds, a desire to secure some ground of hope, some interest in the favour of that great and awful Being into whose hand we are again to commit the disembodied spirit, and who regulates all the affairs of the world, and the business of life. It must be the height of human felicity to have in addition to other grounds of confidence, the persuasion that we are under the mighty guardianship of God, and have, in the assurance of his power and love, a remedy for those evils which are beyond bureau control. Christ came to sweep away at once every obstacle and every doubt as to the character of God. We require you to associate God with all your affairs, to look to Him in all your distresses, to rely upon Him in all your difficulties. The Almighty is just what the psalmist describes when he calls Him a refuge, and a very present help in trouble. Man, from his circumstances and necessities, is constantly in need of such a refuge, of timely aid, of present help. It is of importance to know how this assistance may be reached, how this shelter may be secured. The answer is simple and obvious, by prayer. Prayer is the password which admits us into the presence of God; prayer is the spring which sets in motion the beneficent machinery of the invisible world, the summons which stirs the throng of ministering spirits, and causes them to rush down to our rescue. Prayer is the putting forth an appeal which, though weak in its argument, is irresistible with God, which moves Him at once to exercise His power on our behalf, and His mercy in our salvation. Daniel came to be placed in circumstances of great danger, and had a wonderful escape. The enemies of Daniel were just those which everybody finds who is in a better position than his neighbours. The charm which he employed, the miraculous help he called forth, was simply–He kneeled upon his knees, and prayed before his God, as he did aforetime. Such is an instance which the Scriptures supply, to show the power and success of prayer. It only remains for me to urge you to acquire and make trial of the prayerful gift. We are all more or less acquainted with the duty, but not many of us are aware of its comfort and value. When a mans heart is filled with the love of God, he delights in prayer he derives his happiness from it. Prayer is with him the breathing of the soul–the means by which he obtains his spiritual food–the channel by which he carries on converse with his dearest and best friend. What food is to the body, what sunshine is to the earth, what health is to the sick, and joy to the sorrowing, such is the privilege and happiness of prayer to the Christian believer. Hence Daniel would allow nothing to hinder him from his prayers. He could bring himself to do without comforts and luxuries, so as to live on pulse and water; he could afford the loss of rank and honours, and the favour of his sovereign; he could even risk the peril of the lions den, but he could not live without conversing with his God. This too is the custom, this the solace, of the true believer now. Whatever the form of temptation which assaults him, whatever the sorrow that befals him, he can find relief from all. If you approach him in prayer, all his power, and all his goodness will be exercised on your behalf. (A<\/em>. O<\/em>. Wickstead, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n

Secret Prayer<\/strong><\/p>\n

It has commonly been taught that prayer consists of four parts–adoration, thanksgiving, confession, petition. There is a fifth part, total surrender to God. If you would know whether there is anything in prayer, try an experiment of prayer of the genuine sort. At a later stage of the progress of the soul towards the attitude of the complete consent of all its faculties to the supremacy of conscience, it usually happens that secret meditation and secret prayer have been measurably reduced to a habit.. The time then speedily comes when, not merely in glimpses of light, but with considerable steadiness, the man desires to see the truth, even in relation to his own most secret sins; a period arrives when he is no longer willing to feed himself upon sophistries; he wishes to face the facts of existence as they are. This wish is propounded when he is most completely alone, and most penetratingly conscious of the Divine Omnipresence. The point to be proved is the value of secret meditaton, and prayer. The single proposition by which the point is proved, is that secret meditation and prayer have a peculiar adaptedness to secure the commencement of continuation of Christian life in the soul. This proposition is itself supported by four considerations. <\/p>\n

1. <\/strong>Their peculiar adaptedness to promote religious thoughtfulness. <\/p>\n

2. <\/strong>Their peculiar tendency to secure the supremacy of conscience. <\/p>\n

3. <\/strong>Their peculiar adaptedness to preserve in the soul a sense of the Divine Omnipresence. <\/p>\n

4. <\/strong>Their influence is attested by all that is known of the inner life of the best examples of religious experience among men. It is no new theological doctrine that God changes the soul according to the laws of the soul. (Joseph Cook<\/em>.)<\/p>\n<\/p>\n

Daniels Time of Trial<\/strong><\/p>\n

1. <\/strong>In the eagerness of rationalism to discredit the Book of Daniel, exception has been taken to the practice of praying at the three points of the day. Such a devotional plan is said to have filtered from India into the neighbouring countries of the West, and that not until Maccabean times. But the objector had forgotten Psa 55:17<\/span>, or has to move it also to a later date. To ascribe this praying thrice to a Parsee origin is to forget that Parsee worship is a worship not merely at the turning-points of the day, but a worship of those portions of time. <\/p>\n

2. <\/strong>This chapter contains a vivid picture of human nature, corrupt nature. The fact than Daniel was placed above the presidents and princes excited their envy. But what a witness we have in Daniels integrity, that his enemies could find nothing to lay hold of except concerning the law of his God. Then the shadow creeps again across the scene; and the intoxication of power, and the fascination of flattery and vain glory, is a sickening spectacle of human folly and deceit. See how Daniel behaved under the circumstances. <\/p>\n


I.<\/strong> HIS CALMNESS<\/strong>. <\/p>\n

1. <\/strong>There was enough to call up resentment. He was marked out as a victim by a secret cabal. <\/p>\n

2. <\/strong>He did not angrily complain or demand any explanation. He retired to his chamber and prayed to God. <\/p>\n

3. <\/strong>Calmness is the result of confidence in God. <\/p>\n

4. <\/strong>Prayer was nothing new; it was the prophets habit. The affairs of state, and the vast concerns which demanded his attention, did not thrust aside the claims of God. He found time for prayer, and turned to the fountain of light for guidance in the discharge of his daily duties. <\/p>\n


II.<\/strong> HIS DEVOTION<\/strong>. <\/p>\n

1. <\/strong>Its regularity. All nations and all faiths of cultivated men have chosen the twilight hour, morning and evening, for their devotion. Though the midday prayer was not so general, yet pious souls at noontide refreshed themselves with an act of divine communion. <\/p>\n

2. <\/strong>The posture. Kneeling. The higher spirituality which affects to disregard the posture of the body in acts of worship, finds no countenance in the Scriptures. <\/p>\n

3. <\/strong>The direction. Toward Jerusalem. Perhaps in obedience to the law Deu 12:11<\/span>), or to the Sotomonic injunction (1Ki 8:44<\/span>). Thus reminded of Gods promises. <\/p>\n


III.<\/strong> HIS COURAGE<\/strong>. <\/p>\n

1. <\/strong>The open windows are evidence that Daniel did not wish to hide his actions. <\/p>\n

2. <\/strong>His faithfulness to God is more meritorious when his history is taken into account. Lessons. <\/p>\n

(1)<\/strong> The warning against the subtle sin of envy must not be over-looked. <\/p>\n

(2)<\/strong> The calmness of the prophet, and his immediate turning to God at this dire crisis, have the link of connection which has cause to effect. Calmness in difficulties is the product of confidence in and communion with God. <\/p>\n

(3)<\/strong> Daniels devotion is exemplary in its regularity, reverence and direction. The windows open towards Jerusalem should remind us of the heavenward gaze of the soul in time of prayer. <\/p>\n

(4)<\/strong> Those who plead circumstances as an excuse for their moral and spiritual failure should contemplate the courage and faith- fulness of Daniel amid an environment full of difficulty and danger. (The Thinker<\/em>.)<\/p>\n<\/p>\n

Religion in a Busy Life<\/strong><\/p>\n

It is always interesting to catch a glimpse of the private life of a distinguished man. A public career is seldom a revelation of character. History is constantly reversing the partial imperfect judgments of a passing generation: Heroes are destroyed or ennobled, as conduct is traced to its motives, and as motives discover character. A single passage of Holy Scripture conducts us to the private room of an Oriental statesman, and permits us to observe his daily life. <\/p>\n

1. <\/strong>We see a statesman at prayer. Prayer is the best evidence of religion. Religion begins in the prayer of penitence, and it culminates in the prayer of fellowship with the Father, and with his Son, Jesus Christ. Therefore we have a right to conclude that Daniel was a religious man. He had ever been loyal to God, and had ever enjoyed the restraints and encouragements of religion. He held firmly to the religion of his ancestors. He was not ashamed to be known as a godly man! His career was certainly a remarkable one. The religion of the Bible, as we see it in Daniel, is adapted to a busy life. Indeed, the concerns or occupations of a busy life demand the restraints and encouragements which this religion imposes. Besides religion places the present life in true relations to another the future life. Religion consoles us when we are disappointed, and cheers us when we are sad, and makes us conscious of Gods help and blessing, and teaches us the great lesson that to be is better than to yet; to possess a noble character is the purpose of our existence. The offering of a noble character is the best tribute that a mortal can render to God, who creates, preserves, redeems, and sanctifies. <\/p>\n

2. <\/strong>As we observe that the windows of Daniels chamber are open toward Jerusalem. There the glory of God rested upon the mercy seat, which could be reached only through the appointed mediation of the High Priest. The redemptive idea was thus emphasized. Jerusalem was the city of redemption, because it had the temple. The pious emotions of devout men turned instinctively to Jerusalem, where the sacrifices were constantly offered. And through Christ we have access to the Father. His redemption is a constant appeal. The redemptive element in the divine character is always attractive. Men do not get very near to God, nor do they ever keep very near to him, unless they feel the constraint of redemptive love. <\/p>\n

3. <\/strong>As we learn that Daniel is accustomed to kneel in his chamber three times each day, we are impressed with the necessity of frequent and stated seasons of prayer. Note the frequency and the regularity of this busy mans prayers. Have your stated seasons of prayer, and then believe that, at any hour, and in any place, you may cry unto God, and that he will hear you. <\/p>\n

4. <\/strong>As we watch the enemies of Daniel, who rejoice that they have succeeded in their designs against him, we realise that the calm fulfilment of duty will ever meet with opposition, which God is able to over-rule. When Daniel knew that the work of his enemies was accomplished, what did he do? Moved calmly forward with the momentum of his devoted life, entering his chamber each day as usual, and praying there as he had been accustomed to pray. The pressure of an emergency was not to be the occasion of his fall. He was in God s hands. And the duty of prayer was evident. The conclusion of the whole matter is, to bring God consciously into life; to live with reference to his approval; to exercise a wise discrimination; to advance calmly but steadily; to be religious in the market place, and in the parlour, as well as in the sanctuary–such are a few of the lessons which we may carry away with us as we turn from the Chamber of Daniel, and go again to meet the toil and the conflict of a busy world. (Henry M<\/em>. Booth, D<\/em>.D<\/em>.)<\/p>\n<\/p>\n

For Young Men<\/strong><\/p>\n

From this event in Daniels life we learn, <\/p>\n


I.<\/strong> PRINCIPLE IS THE CENTRAL POWER OF LIFE<\/strong>. The principle which distinguishes morally between men is a conviction of the difference between right and wrong, ascertained on good grounds, and carried out in the details of life. The orderly, irreproachable character of Daniels behaviour in ordinary matters is remarkable. We sometimes meet people with great principles who do not seem to have discovered the application of them to their usual habits. It is by doing small and common things with uncommon care that we form the habits by which the highest end is attained. Daniels conduct was guided by principle. This will become plain if we notice where he lived. His neighbours were pagans, and their scoffing jests, and unrestrained licentiousness were at variance both with the profession and the practice of a godly life. Mark also how Daniel was occupied. The common excuse for the neglect of religious duties, that men have no time for them; strikingly refuted by the instance before us. Then look at what Daniel was threatened with. Principle must have had a strong hold of his heart to enable him to resist his fears. There were so many loopholes by which a less resolute heart might have escaped the danger. Seldom is a situation outwardly so sublime as Daniels; but we greatly err if we forget that there are parallels to it on every side of us. If there are no lions dens, there are the snares of business, and the power of fashion, and the fear of the worlds laugh. <\/p>\n


II.<\/strong> PRINCIPLE IS NOURISHED BY HABITS OF DEVOTION<\/strong>. Daniels case not only enforces the duty of prayer, but explains its nature, and in every aspect in which we look at him as he prays, we are instructed by the sight. See what we learn about the manner of prayer. The need of privacy and retirement. The attitude–kneeling. The frequency of the praying. Observe what we can gather concerning the matter of prayer. In so far as it consisted of supplication, we easily imagine what he would pray for. He addressed God as his God. How instructive it is to learn that Daniel gave thanks. Three thoughts in conclusion. <\/p>\n

(1)<\/strong> True prayer cannot exist without faith. <\/p>\n

(2)<\/strong> Faith cannot exist without prayer, prayer is the first, the best, the habitual exercise of faith. <\/p>\n

(3)<\/strong> Young men have need of both faith and prayer. <\/p>\n

Let them try the good old plan of principle as the central power, and prayer as the unfailing oil by which that principle is lighted. It was thus that our ancestors made such strong men in contending for their faith. They were men of one Book, and they were much given to prayer. Let young men take with them faith in Daniels God, with prayer to Him as their Father and Friend, and they will step forth to labour on the opening fields of life, hearing their Masters voice, My son, go work to-day in my vineyard. (A<\/em>. MacEwen, D<\/em>.D<\/em>.)<\/p>\n<\/p>\n

The Man of Prayer<\/strong><\/p>\n

Are we taught to pray that those good things which by nature we cannot have, may yet by the goodness and peace of the Spirit be worked in us? Then there is offered to us the life of Daniel–the man especially of prayer, and by a consideration of the circumstances in which Daniel was placed, the fidelity with which he persisted in supplication to God, and the deliverances which were wrought for him, we learn how very much the prayer of the righteous availeth, and that God is indeed both a hearer and an answerer of prayer. This prayer was the characterising pecularity of Daniel. <\/p>\n

1. <\/strong>No changes of life, or of abode, or of companions, could interrupt or shake the constancy of his adoration to God, and his hourly sense of dependence upon the Almighty. <\/p>\n

2. <\/strong>Notice the example which Daniel has set us in his habit of prayer. How frequently he prayed. The posture he assumed in prayer. His indifference to the observations of wicked men. In conclusion, I would explain what are the blessings which you may look for, if you do imitate him (A. Gatty, M. A.<\/em>)<\/p>\n<\/p>\n

The Force of Prayer exemplified in Daniel<\/strong><\/p>\n

Daniel appears from first to last to have kept innocent, and to have done what was right before God. The explanation is in the text. Daniel was a man of prayer. The Lord whom he sought upheld his goings. This was the secret of Daniels strength, his habit of daily earnest prayer. <\/p>\n

1. <\/strong>When Daniel knew that the writing was signed, he went into his chamber and set open its windows toward Jerusalem. That opening of the window was a mark that Daniel kept true to the worship of his fathers, and was not to be induced by any threat or promise, to go after other gods and serve them. In this, he is a pattern to us. <\/p>\n

2. <\/strong>The text says, he kneeled upon his knees. His custom was to worship God with his body, soul and spirit; to omit nothing in his act of worship, which might serve to express the earnestness of his supplication, and the depth of his humility. <\/p>\n

3. <\/strong>Notice the frequency of his prayer. Three times a day. At nine, at noon, and at three in the afternoon. No doubt, Daniel lived a life of constant communing with God; but, with this, he had fixed hours for distinct acts of devotion. How is it then that we are found neglecting prayer? We might all of us find a few minutes in every day, for lifting up our heart to God. <\/p>\n

4. <\/strong>Daniel had long been in the habit of praying. He did now only what he had been accustomed to do aforetime. Prayer was not a new thing to him–not something taken up in haste, and on an emergency, but the regulardaily practice of his life. This teaches us a lesson. If we are to know the privilege and blessing of communion with God–if we are to have God always at hand for our support and succour, we must accustom ourselves betimes to call upon him<\/em>. (R<\/em>. D<\/em>. B<\/em>. Rawnsley, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n

Daniel continuing in Prayer<\/strong><\/p>\n

There is an instance of true courage rising out of right principles. It was not defiant, not obtrusive; but calm, cool, strong. Daniel was eighty-five years old. Though great, he bowed before God. Though busy, he found time to pray. Though wise, he did not escape envy. <\/p>\n


I.<\/strong> LOOK AT HIS WORSHIP<\/strong>. <\/p>\n

1. <\/strong>It was his established custom. Not commencing with the danger. Not ceasing before the danger. <\/p>\n

2. <\/strong>It was in his chamber. Where he retired into his individuality. Where he returned to his nationality. Where he reverted to his inferiority. <\/p>\n

3. <\/strong>It was on his knees. (18). So Stephen (Act 7:60<\/span>); Peter (Act 9:40<\/span>); Paul (Act 20:36<\/span>); Christians at Tyre (Act 21:5<\/span>); Solomon 1Ki 8:54<\/span>); Jesus (Luk 22:41<\/span>). The attitude of humility. The posture of reverence. The position of creaturehood. <\/p>\n

4. <\/strong>It was towards Jerusalem. His Fathers God. His native temple. His hearts home. <\/p>\n

5. <\/strong>It was three times a day. So David (Psa 55:17<\/span>). Punctuality. Continuity. (21). Frequency. <\/p>\n


II.<\/strong> LOOK AT HIS TEMPTATION<\/strong>. The king asks no homage. The cessation only for a season. The conditions very severe. <\/p>\n


III.<\/strong> LOOK AT HIS SUPPORT<\/strong>. God may interpose. If not, death sets him free for heaven. Whether he lives or dies, God glorified. <\/p>\n


IV.<\/strong> LOOK AT HIS DELIVERANCE<\/strong>. His own heart cheered. Israels spirits raised. The monarchs testimony given. Jehovahs name made known. The servant of God stands out in glorious contrast. Flatterers, plotters, are round him. He in his integrity, sincerity, simplicity, faith, has shamed them all. (John Richardson, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n

Daniels Prayer-Chamber<\/strong><\/p>\n

People imagine that Daniel went into his house, and opened his windows that everybody might see him. This was not the fact. To have done so would not have been religious courage, but foolhardiness and ostentation. Such conduct would have been mere bravado, a trifling with death. Religious courage is a calmer, wiser, braver thing. In a warm climate, the windows would be, as a matter of course, open, as we throw wide our windows in the summer. In later times, perhaps at the time of the captivity, the houses of Jews were built with an upper chamber, a room not in common use, a room in which to receive guests, and to which the people of the house might retire for meditation and prayer. Dr. Robinsons description of the house of the American consular agent at Sidon may help us to conceive aright of Daniels house at Babylon. His house was a large one, built upon the eastern wall of the city; the rooms were spacious, and furnished with more appearance of wealth than any I saw in the country. An upper parlour, with many windows, on the roof of the proper house, resembled a summer palace, and commanded a delightful view of the country towards the east, <\/em>full of trees and gardens and country houses, quite to the foot of the mountains. Into such a chamber Daniel was wont to retire. Perhaps this was known to be the habit of his life. The windows (similar to our venetian blinds) were usually open, so they must be open now, for to seem to forego a duty or a principle is to forego it! (H<\/em>. T<\/em>. Robjohns, B<\/em>.A<\/em>.)<\/p>\n<\/p>\n

The Necessity of Prayer<\/strong><\/p>\n

One of the first things we notice about Daniel is his persistence in prayer to his God. He was a man, not of intermittent but of constant prayer. In the Old Testament we find examples of prayer, but not express commands to pray. Daniel not only prayed regularly, but he persisted in doing so, in the face of the enmity of the great ones of the kingdom, in defiance of the very edict of the Viceroy, Darius himself, and with the knowledge that he would be exposed to great peril, perhaps to loss d life in consequence. Though he was not actually a martyr, he was one in spirit, if not in reality. It is not always easy to find sufficient moral courage to persist manfully in ones duty to God in the face of difficulties and dangers. The world in general attaches a higher value to physical than to moral courage; but in this, as in so many other cases, its judgment is quite wrong. There are sure to be many occasions in our daily life, in which we shall all need this moral courage. Some of us have it naturally in higher degree than others: but the weakest of us has a way to obtain strength from God, in which he can clothe himself as in unpenetrable armour–and that way is prayer. Another trait in Daniel is the unostentatious manner of his piety. We do not read that he ever paraded his love of God before the eyes of those who were around him, or that he made a show of it in public. His religion was of that quiet and unobtrusive kind which insensibly wins the hearts of those who behold it, and convinces them of its earnestness and reality. The same spirit of modest and retiring devotion he showed all through his life. It would be well indeed if Daniels modest and unobtrusive piety were imitated more generally than it is now-a-days. We live in an age of deception and sham. Men appear to have arrived at the conclusion that no success can be achieved in any way without constant advertisement–self-advertisement. It seems to have come to this–that no man is to be considered worthy of any regard who does not trumpet forth his own merits in the loudest key. Not only in public but in private there seems to be a lessening of that reverent respect which should enshroud all that relates to God and his holy religion. There is another lesson we may learn from the history of Daniel, and that is, that God will not forsake those who truly love and worship him. But if we would have Daniels reward, we must also have Daniels faith; and if some now-a-days think that they are forsaken by their Heavenly Father, they must search and try their hearts and see whether the fault be not their own, before they presume to doubt the power of the Almighty to help them, for he will not listen to those who pray to him to him with their lips and not their hearts, as he has commanded them to do. The Jewish prophet did not try to temporise, to obey Darius and the dictates of his own conscience at the same time–he saw clearly what his duty was, and persisted manfully and honestly in carrying it out. Let us too try to serve God with singleness of heart, and uprightness of purpose, let us be, as Daniel was, prayerful, resolute, full of genuine and unostentatious piety, so that we may have the continual countenance of God with us, as he had. (E<\/em>. Martin Venn, B<\/em>.A<\/em>.)<\/p>\n<\/p>\n

Piety and Business Compatible<\/strong><\/p>\n

This incident yields us a glimpse of the ordinary tone and temper of Daniels mind. As he did aforetime. Piety gets reckoned sometimes as a supernumery grace, as though, without it, religion could reach as fine a point as is needful, practical, or practicable. The general scope of piety is not hard to appreciate. It is a subjective matter. It relates less to what a man is seen to do outwardly to relations than he is supposed to sustain inwardly. Daniels piety betrayed itself by his thrice daily devotions, and otherwise. It consisted not so much in his belief in God, as in his constant intimacy with Him. He was a man whose integrity was beyond question; but quite beside this, God stood near to him, and was very real and personal to him. Piety denotes the holy affection with which we draw nigh to God, and in response to which he draws nigh to us. The common disesteem of piety proceeds from its supposed inutility. Character is rated as an utility, piety only as a luxury. Nowadays the utilities and the humanities are sharply discriminated. Piety is treated as a kind of annex to character. Another ground of the disfavour is that piety is so easily shammed. Piety is a matter between man and God, and so can be assumed with considerable ease and safety. But the greatest hindrance to piety is the half-formed, suspicion, that piety, all things taken into account, is not exactly practicable. Very likely we have not any of us got this matter so exquisitely adjusted that we can both pray in such a way as not to lose interest in our business, and do business in such a way as not to lose interest in our prayers. There are two or three principles, in the recognition of which all successful efforts at adjustment of piety and business will have to proceed. <\/p>\n

1. <\/strong>A Christian, to be such in anything like its New Testament sense, has left him no choice to stop short of anything less than spiritual-mindedness. Devoutness, prayerfulness, entrance into Gods intimacy, or call it by whatever name you will, is not a thing that Gospel Christianity can don and doff at its option. Christianity is not believing that there is a God; it is believing God; and so, fresh from the start, it is a matter surely personal between him and us. We begin to be Christians by drawing near to God. If we are trying to be Christians without being spiritually-minded Christians, we are attempting to compose the music of our religious life in a key nowhere set in the Holy Word. Such piety is no matter of unpractical extravagance. And our existence is not met by listening on occasion, to the devout supplications and spoken communings of any who may happen to be standing in fellowship with God. His spiritual-mindedness is valid for him, not for ethers. Devoutness is not transferable. <\/p>\n

2. <\/strong>Whatever our secular occupation may be, provided always it is a proper one, that we are to thrust ourselves into with just the came intensity of energy and heartiness of resolve! We shall never make a success of life, and compose its contradictions, by entering into its business pursuits with halfheartedness. It is in us, whatever vocation we have chosen, to enlist in it all our powers. We run against ineradicable instincts when we do otherwise. Of course, there is an extreme to which this might be pushed that would work mischief. Much confusion has come from assuming that secular life and religious life, necessarily work at cross purposes, so that what is taken from one is added to the other. On the contrary, a mans chances for holiness are bettered by his laborious intercourse with things, as certainly a mans chances in business are enhanced by his intimacy with God. Piety regularly retrogrades when it draws away from the business and contracts of secular life. Hermit religion is spindling and stalky, like wheat grown in the shade. (Charles H<\/em>. Parkhurst, D<\/em>.D<\/em>.)<\/p>\n<\/p>\n

Daniels Piety<\/strong><\/p>\n

If we consider the prophets situation, it will surely teach us much concerning both the frequency and the mode in which we ought to pray. Daniel was in a heathen country. He had much and laborious occupation. His situation was one of danger. The question now before us is not so much whether we ought to pray, as in what manner we should fulfil this essential duty. Remember that upon this occasion he was in much tribulation. Yet with all his prayers he offered also a sacrifice of praise and thanksgiving. Let us abhor the sin of ingratitude. Perhaps you complain that the duties of your station in life, duties which you cannot lesson or omit, render it impossible for you to give that attention to those religious services which you feel to be due from the creature to his Creater. Take a lesson from busy Daniel, O that we may have his wisdom in discerning that no intensity of business can justify or palliate the neglect of prayer and praise. Learn also that this man who prayed three times a day, acted thus as he did aforetime; and our services should be systematic, frequent, and persevering. There was no unusual fervour in Daniels prayers and praises under these unusual and unexpected trials. If rule and system be necessary to the success of worldly transactions, surely, we might infer their important use in all the concerns of religion. As to the mode or manner of prayer, we notice that Daniel, when he prayed, attended to certain forms. He opened the windows of his chamber. He kneeled upon his knees. He looked towards Jerusalem. Enough has been said to prove that, however willing Daniel was to obey the laws of the land when not in opposition to the laws of God, he was determined, if the case required, to die rather than dishonour his God; being anxious only that God should be magnified in his body, whether it were by his life, or by his death. (Beaver H<\/em>. Blacker, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n

The Character of Daniel<\/strong><\/p>\n

In every age there have been witnesses for God men who have stood pre-eminent among their brethren for piety, rising above the ordinary level of spiritual attainment, and shedding around them, in the midst of darkness, the steady light of a holy conversation. The exigencies of times required that such faithful witnesses for the true God should be raised up by a special providence, should be qualified for the task assigned to them, and carried through all its difficulties with credit to themselves, and to the cause in which they were embarked. The histories of such eminent individuals are preserved, on the imperishable record of inspiration, for the instruction of future ages. Their examples are held forth as models of imitation; and in this manner, though dead, they still speak to the world and to the Church, in the language of reproof, of encouragement, and of faithful admonition. The words of the text stand connected with a very distinguished character. <\/p>\n

1. <\/strong>The history of Daniel. One of the children of the captivity, who showed early signs of genius. A circumstance soon occurred which at once proved the strength of his faith, and the supernatural character of his gifts, while it brought him into notice, and paved the way for his future advancement. Interpreting the forgotten dream of the king. His exalted station only rendered his piety more conspicuous, and its practical exertions useful on a larger scald. When Darius became King, he honored Daniel with high trust. Then came the envious scheme to destroy him, which seemed to succeed. It was a scheme characterised at once by impiety and absurdity. Daniel remained calm and unmoved amid the dangers which now surrounded him. The paramount rights of conscience and God, he fails not to respect. God defends his faithful servant. The time of mans extremity is often the time when God signally interposes in behalf of his people, and at this particular time and place, a supernatural testimony to the true religion, in the person of its distinguished representative, was essentially necessary. The effect on the mind of Darius was deep and powerful. <\/p>\n

2. <\/strong>Lessons of practical piety, which the conduct of Daniel, in the instance before us, is designed and fitted to furnish to our minds. <\/p>\n

(1)<\/strong> An edifying example of well-principled and well-regulated devotion. Daniel, though a great man, was not ashamed to acknowledge a higher and greater than himself; to cherish towards him the sentiments and feelings of ardent piety, and to bow the knee in his presence, in the attitude of prayer. Prayer he recognised as a duty, and cherished as a source of consolation. Along with his petitions he gave thanks. This was his ordinary practice. <\/p>\n

(2)<\/strong> A noble example of stedfastness in the faith. Daniel knew that the decree was signed, and even a man of sincerity in the main might have thought himself warranted, in a case so trying, to have used a little management to secure his life, and yet not violate his principles. Plans and schemes, plausible as they might appear, would not do for Daniel. They all proceeded on the principle of concealment, or omission of duty, or a change in the usual manner of doing it, and all from the fear of man, which bringeth a snare. Daniel was a public man, and the representation of the more religious part of his countrymen, and the most prominent witness to the honours of the true God, in the midst of surrounding idols. The eyes of many were, therefore, on him; and had he failed, or appeared to fail now, when his principles were brought so decidedly to the test, it would have been as when a standard bearer fainteth. Individuals of less decided character, and moving in a lower and more obscure sphere, might act with caution and reserve, but Daniel, who was a veteran in the army of the saints, and who had so many eyes upon him, must act with more courage, and for this very reason too, that he knew the law to be made expressly for him. He resolves not even to come short of his ordinary and accustomed duty. Our temptations to hide our religion from others are trifling in the extreme when compared with Daniel, and the good men of other days. So that our guilt is exceedingly magnified if it be so that we conceal our religious views for fear of displeasing those whom we wish to serve. Even now the disciples of the Redeemer may be called to suffer persecution. The sneer of ridicule may be pointed at their superior sanctity. In the ordinary commerce of life, there will be trials of faith, and Christians may be called to hold fast their integrity, at some considerable expense. The world loves consistency, and Daniel, through a long life of tried integrity, commanded the respect of his most determined enemies. <\/p>\n

(3)<\/strong> We have in Daniel a practical illustration of the grand principles whence all true devotion, and all genuine piety must flow. Daniel prayed with his window open towards Jerusalem. Here is in this the pious recognition of Jehovah, as, in the most affecting and important sense, the God of Israel. The mercy seat is recognised as the symbol of divine mercy to mankind, and as typical of that throne of grace, sprinkled with the blood of the Redeemer, to which we have access with boldness, through the faith of him. (Robert Burns, D<\/em>.D<\/em>.)<\/p>\n<\/p>\n

Daniel in Babylon<\/strong><\/p>\n

Never, surely did the spirit and power of devotion shine forth with greater lustre, than at this time, in the person of Daniel, upon his knees, in such circumstances. Nothing ever ought to make us omit our daily devotions. It had been no wonder to have seen Daniel devout in Jerusalem. For there was the temple, the true church and worship. But he was now in a strange, heathen land. Perhaps, we think we have too much business upon our hands, to spare time for our devotions. Time is very precious with most people, when they are to perform their devotions; and if they have not enough for everybody, they generally make free, in the first place, with their Creator. Let these men of business consider the case of Daniel. It would puzzle one to conceive a man in a situation that would afford him less leisure. Yet all this business did Daniel discharge faithfully and punctually, and found time to pray, and give thanks before his God, thrice every day constantly. And this he continued to do, even when the law was passed, which made it certain death. We may learn from this great example, as to the place, posture, time, and matter of our daily devotions. Prayer and thanksgiving were the two parts of Daniels daily service. Constancy in prayer can open the way to all blessings. (Bishop Horne<\/em>.)<\/p>\n<\/p>\n

Character aided by prayer<\/strong><\/p>\n

Evidently trials of moral integrity and earnest religiousness have been as keen in days of old as in our own time; and the power whose tone and force they embalm is a power which is available for us. <\/p>\n


I.<\/strong> THE CHARACTER REQUIRED OF RELIGION IN THE WORLD IS A COMBINATION OF FIDELITY TO <\/strong>GOD AND FIDELITY TO MAN–OR GODLINESS WITH UPRIGHTNESS<\/strong>. There maybe fidelity to man where there is not fidelity to God; but we cannot reverse this statement, and yet accord the truth. For a man to be faithful to his Lord, and unfaithful or deceiving towards his fellow-men, is simply impossible. The impenetrable gulf is, however, attempted. The man who fulfils what is due to his fellow-men, and also that which is due to God–who wears the worthiness belonging to morality, and the dignity belonging to spirituality–he alone represents the true character of religion in the world. Like a stately, tree, he strikes his roots downwards to draw all that is adapted to his life from the soft; and spreads his boughs, and opens his leaves, to catch the rain and the light of heaven. Such an one was Daniel. His enemies regarded him as a servant of God so firmly attached to him, that he would endure any loss in preference to being unfaithful. Surely such should be the views taken of every religious man. <\/p>\n


II.<\/strong> HIS RELIGIOUS CHARACTER IS OFTEN DISLIKED<\/strong>. Daniel was no favourite with the other officers of the Median despot. I do not doubt that the dislike was rather to his uprightness than to his godliness. The secret homage which is paid to righteous proceedings prevented those high officials from directly attacking Daniels administration. They scheme to overturn it by means of his fear of God. Uprightness is certainly worth something in our market, though it is not found at every stall. It may be as well to add that there is often a qualification of this dislike, in that worldly men are not always unwilling to use the consciousness and ability of a godly man. In trying circumstances they are known to pass by their most intimate friends and confide their cases to him who, by his fidelity to God and man, has been a butt for their frivolity, yet compelled their respect. <\/p>\n


III.<\/strong> THERE IS A WAY OF SECURING THIS RELIGIOUS CHARACTER<\/strong>. Supposing a man to be the possessor of the right character, how is he to maintain it notwithstanding all oppositions? Undoubtedly by his help who has impressed the character upon him. One of the methods he has chosen is prayer. Daniel was not wrongly judged by his enemies, and his course sets prayer in its human aspect before us. How prayer keeps step with the unswerving march of Gods established laws, neither Scripture nor speculation determines. God enjoins, teaches, and hears prayer, and our concern is more with the right employment of this mighty instrument than with the way in which it operates on the government of God, if it is to be a support to godliness and uprightness. <\/p>\n

1. <\/strong>Prayer demands a decisive step. Daniel went to pray at once. He went to pray undisguisedly. <\/p>\n

2. <\/strong>Prayer must express various convictions. Daniel made it the medium of showing dependence upon, and the gratitude towards God. He affords an instance of the morally sublime. The conviction that God can help forms our addresses to him into requests; the conviction that he has helped, and will help, constitutes the framework of thanks. <\/p>\n

3. <\/strong>Prayer should have suitable aids. Daniel kneeled, with his face toward Zion. <\/p>\n

4. <\/strong>Prayer should be frequent. Daniel set apart three times a day for this exercise. And he did so, not under the pressure of threatening calamity, but from a settled desire of his soul. (D<\/em>. G<\/em>. Watt, M<\/em>.A<\/em>.)<\/p>\n<\/p>\n

The Prayer of Daniel<\/strong><\/p>\n

When we contemplate the character of Daniel, one thing to be remembered is, that by the grace of God he was what he was. He was not only a moral and virtuous man, in the highest degree in which morality and virtue have ever been displayed by men, but he was a man of spiritual godliness. With Gods special grace, Daniel could not have been what Daniel was, any more than Paul would have been what he became by grace. There was spiritual life in his soul. Without the regenerating, and sanctifying, saving grace of God, you may be amiable in your disposition and conduct, respected and honoured as useful members of society, but you cannot, because you are such, conclude that the life of God is in your souls. The chief points in the religious character and conduct of Daniel are his courage and consistency. See in him the wide difference between godly fear, and natural cowardice and terror. Godly fear was the very thing which made Daniel brave and fearless? The true fear of God, is another name for the love of God. This fear, this love, dismissed all other fear from Daniels soul. If there is one situation more than another in which it is difficult to hold peaceful communion with God, it is where we know and feel ourselves to be watched by the eyes and ears of scoffers, who hate personal religion, and ridicule prayer, and what they think overmuch righteousness. But Daniels soul was able, resolutely and devoutly, to meet such circumstances, and to rise above them; so courageous, so consistent, so calm was he in the service of God, through the grace which was given to him. See also, in Daniel, how the grace of God is able to preserve a man, as it did him, in the midst of earthly prosperity and power, from the manifold snares which surround them. (Henry S<\/em>. Richmond, M<\/em>.A<\/em>.)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 10<\/span>. Now when Daniel knew that the writing was signed<\/B><\/I>] He saw what<\/I> was designed<\/I>, and he knew whom<\/I> he served<\/I>.<\/P>

<\/P>

His windows being open<\/B><\/I>] He would not shut them to conceal himself, but “kneeled down with his face turned toward Jerusalem, and prayed thrice each day, giving thanks to God as usual.” When the Jews were in distant countries, in prayer they turned their faces towards Jerusalem<\/I>; and when in Jerusalem, they turned their faces towards the temple<\/I>. Solomon, in his prayer at the dedication of the temple, 1Kg 8:48<\/span>, had entreated God to hear the prayers of those who might be in strange lands, or in captivity, when they should turn their faces towards their own land<\/I>, which God gave<\/I> unto their fathers<\/I>; and towards the city which he had chosen<\/I>, and the house which was dedicated to his name<\/I>. It was in reference to this that Daniel turned his face towards Jerusalem when he prayed.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

His windows being open in his chamber toward Jerusalem:<\/B> this was, 1Ki 8:47-49<\/span>, according to Solomons prayer, which doubtless all the devout Jews in their captivity did observe. <\/P>

Toward Jerusalem; <\/B>not towards the east, which was the manner of the Gentiles; nor towards the kings palace, lest that, in compliance with the kings edict, he should seem to worship him; but towards the west and the temple in Jerusalem, where the holy of holies stood in the west end, and because the temple was the place where the Lord placed his name and worship, and promised to appear, and accept his people and their sacrifices, all being a type of Christ, through whom only the saints are accepted; which doubtless Daniel by faith had an eye to; believing also that God in his own time would deliver them out of this captivity, and bring them back again, and that he faithfully minded these things in the midst of his honours, and riches, and employments. <\/P>

Kneeled upon his knees:<\/B> this posture was always used in times of mourning and danger; not that we are tied to this gesture, but it is a comely posture before the great God; noting of guilt at the bar of Gods tribunal, and begging for our lives, by humble confession and humiliation, and craving pardon, and blessing God for his mercies. <\/P>

Three times a day:<\/B> thus David, Psa 55:17<\/span>. These three times were, one at nine in the morning, which was their third hour of the day, Act 2:15<\/span>; the sixth hour was at twelve oclock, then Peter prayed, Act 10:9<\/span>; the ninth hour was our three in the afternoon, which was the time of the evening sacrifice, 1Ki 18:36<\/span>; Act 3:1<\/span>; it is called <\/P>

the hour of prayer, <\/B>and at that our Saviour Christ offered up himself a sacrifice for us, Mat 27:46<\/span>,50<\/span>. Now Daniel ordered his affairs so, that, though great, they should not hinder his solemn devotions to God. <\/P>

As he did aforetime; <\/B>by which we see he was a holy man, also that he did not abate his prayers for the kings command, nor did he rashly break the law, by doing it purposely, because he did no more than he was wont to do in serving his God. Daniel did not imprudently, much less sinfully, in this action. <\/P>

1. Because he would have declared by it that he preferred man before God. <\/P>

2. It was against the law of nature, which commands God to be worshipped. <\/P>

3. Against the dictates and peace of his own conscience. <\/P>

4. Against the people of God, whom he would grieve and stumble by this forbearance. <\/P>

5. Against his enemies, by hardening them in their evil way, and giving them occasion of triumphing and blaspheming. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

10. when Daniel knew . . . writing .. . signed<\/B>and that, therefore, the power of advising the kingagainst it was taken from him. <\/P>

went into hishouse<\/B>withdrawing from the God-dishonoring court. <\/P>

windows . . . open<\/B>notin vainglory, but that there might be no obstruction to his view ofthe direction in which Jerusalem, the earthly seat of Jehovah underthe Old Testament, lay; and that the sight of heaven might draw hismind off from earthly thoughts. To Christ in the heavenly temple letus turn our eyes in prayer, from this land of our captivity (1Ki 8:44<\/span>;1Ki 8:48<\/span>; 2Ch 6:29<\/span>;2Ch 6:34<\/span>; 2Ch 6:38<\/span>;Psa 5:7<\/span>). <\/P>

chamber<\/B>the upper room,where prayer was generally offered by the Jews (Ac1:13<\/span>). Not on the housetop (Ac10:9<\/span>), where he would be conspicuous. <\/P>

upon his knees<\/B>Humbleattitudes in prayer become humble suppliants. <\/P>

three times a day<\/B> (Ps55:17<\/span>). The third, sixth, and ninth hour; our nine, twelve, andthree o’clock (Act 2:15<\/span>; Act 10:9<\/span>;Act 3:1<\/span>; Act 10:30<\/span>;compare Da 9:21<\/span>). <\/P>

as . . . aforetime<\/B>notfrom contempt of the king’s command.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Now when Daniel knew that the writing was signed<\/strong>,…. This he knew, either by the relation of others, or by the public proclamation of it through the city; however, he did not know of it till it was signed, or otherwise he might have prevented it by applying to the king, in whom he had great interest; but, now the thing was done, he did not solicit the abrogation of it, knowing it was in vain; nor did he go to the king with complaints against his enemies, showing the design they had in it; but let things take their own course, he being determined to be found in his duty, be it as it would:<\/p>\n

he went into his house<\/strong>: he left the court at the proper time of prayer, and went to his own house to perform it; he did not, in defiance of this law, go to prayer in the court, or in the streets, but retired home, as he was used to do:<\/p>\n

and his windows being opened<\/strong>; not to be seen of men, but that he might have a clear view of the heavens, where his God dwelt, to whom he prayed, and be the more affected with the consideration of his greatness and glory:<\/p>\n

in his chamber toward Jerusalem<\/strong>; it was not in the lower part of the house, nor on the top of the house, in either of which he might be more easily seen; but in his chamber, where he was wont to retire, the windows of which were opened “towards Jerusalem”; not towards the king’s palace, as if he prayed to him, and so eluded the decree; nor towards the east, as the Heathens did; but towards Jerusalem, which lay to the south of Babylon; and that, either because of his remembrance of that city, his affection to it, and concern for its re-edification; or having some respect to the words of Solomon, 1Ki 8:33<\/span>, c. and so, according to the Jewish writers, it was the custom of their people. Ben Gersom, on the above place, says, that though they did not pray within the temple, yet they prayed, turning themselves towards it, as much as possibly they could; and even when it was destroyed, as now, yet they in praying turned to the place where it had stood, as Saadiah, Aben Ezra, and Jarchi observe: and chiefly Daniel did this, because the temple was a type of Christ, through whom the persons and prayers of the saints are acceptable unto God:<\/p>\n

he kneeled upon his knees three times a day, and prayed<\/strong>; kneeling is a prayer gesture, a token of reverence and humility; this was done three times a day, morning, noon, and evening; see Ps 55:17<\/span>, in the morning, before he went out about the king’s business; at noon, when he returned home to dinner; and at evening, when all his work was done, and he was about to retire to bed; the hours of prayer with the Jews seem to have been the third, sixth, and ninth; that is, at nine in the morning, twelve at noon, and three in the afternoon; see Ac 2:1<\/span>:<\/p>\n

and gave thanks before his God<\/strong>; for the benefits he daily received from him; or he “confessed before him” d; the sins he had been guilty of, and owned the favours he partook of:<\/p>\n

as he aforetime did<\/strong>; as it had been his custom from his youth upward, and therefore would not omit it now, on account of this edict.<\/p>\n

d “confitebatur”, V. L. Junius & Tremellius, Piscator, Calvin, Cocceius.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

THE STEADFASTNESS OF DANIEL UNDER STRESS<\/strong><\/p>\n

Verse 10-15:<\/strong><\/p>\n

Verse 10 relates <\/strong>that when Daniel came to know that the writing was signed, the statute and decree had been sealed by the king, he went directly to the privacy of his residence, Act 20:22-24<\/span>. He then, with his residence windows open toward or facing Jerusalem, Mat 10:32<\/span>, kneeled upon his knees repeatedly, three times a day (at morning, noon, and night) and prayed, and gave thanks before his God, as he did aforetime, as his custom was, Jon 2:4<\/span>. In matters of acts of worship toward God, obedience to Him must always be given priority over any conflicting decree of man. Daniel learned and practiced such with profit in Israel, in Babylon, <\/strong>and in Persia, <\/strong>Act 5:29<\/span>; Mat 6:33<\/span>; See also Psa 55:17<\/span>; Psa 95:6<\/span>; Act 21:2<\/span>; Act 21:15<\/span>; Act 3:1<\/span>; Act 10:9<\/span>; 1Th 5:17<\/span>.<\/p>\n

Verse 11 relates <\/strong>how these conniving enemies of, and “peeping toms and spies” against Daniel, assembled and caught him in privacy of his home, praying to his God, Col 3:17<\/span>; Luk 18:1<\/span>.<\/p>\n

Verse 12 recounts <\/strong>that then this murder-hearted band of would be assassins went directly to the king and asked him to state before the assembly of witnesses, who had peeped on Daniel praying in the privacy of his residency, with his eyes toward Jerusalem, whether or not he had signed a decree and statute according to the law of the Medes and Persians, that any found praying to or toward any god other than him, for 30 days, would be put to death. Publicly he affirmed that that was true, not knowing what they had done, that they had sought to deceive him, and entrap Daniel to put him to death, Dan 3:8<\/span>; For such deceit see also Mat 14:9<\/span>; Mar 6:26<\/span>.<\/p>\n

Verse 13<\/strong> relates the death charges they then brought against Daniel; before the king. They charged that Daniel the Jew, first president of the kingdom, did not respect the king, showed contempt for him and the law he had signed before them all, by praying, as they had caught him, three times a day! What a crime! Dan 1:6<\/span>; Dan 5:13<\/span>; Ezr 3:8<\/span>; Dan 3:12<\/span>; Act 4:19<\/span>; Act 5:29<\/span>; Act 17:7<\/span>.<\/p>\n

Verse 14 states <\/strong>that when the king heard this charge he was sore displeased with himself, with his hasty and rash sighing of the law against praying to any but himself for 30 days, v. 8, 9; Dan 3:13<\/span>; Mat 27:17-24<\/span>; Mar 6:26<\/span>; And the king labored hard, till sundown, to try to find some way to save Daniel’s life. For he realized that “for envy” they had entrapped both him as king, and Daniel his first president, of evident integrity, v. 4, 5.<\/p>\n

Verse 15 recounts <\/strong>the persistent clamor of these enemies of Daniel against him before the king, reminding him repeatedly that no law or statute of the Medes and Persians might be changed, as if their makers were infallible.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

Daniel now relates how he was clothed in the boldness of the Spirit of God to offer his life as a sacrifice to God, because he knew he had no hope of pardon left, if his violation of the king’s edict had been discovered; he knew the king himself to be completely in shackles even if he wished to pardon him — as the event proved. If death had been before the Prophet’s eyes, he preferred meeting it fearlessly rather than ceasing from the duty of piety. We must remark that the internal worship of God is not treated here, but only the external profession of it. If Daniel had been forbidden to pray, this fortitude with which he was endued might seem necessary; but many think he ran great risks without sufficient reason, since he increased the chance of death when only outward profession was prohibited. But as Daniel here is not the herald of his own virtue, but the Spirit speaks through his mouth, we must suppose that this magnanimity in the holy Prophet was pleasing to God. And his liberation shewed how greatly his piety was approved, because he had rather lose his life than change any of his habits respecting the worship of God. We know the principal sacrifice which God requires, is to call upon his name. For we hereby testify him to be the author of all good things; next we shew forth a specimen of our faith; then we fly to him, and cast all our cares into his bosom, and offer him our prayers. Since, therefore, prayer constitutes the chief part of our adoration and worship of God, it was certainly a matter of no slight moment when the king forbade any one to pray to God; it was a gross and manifest denial of piety. <\/p>\n

And here, again, we collect how blind was the king’s pride when he could sign so impious and foul an edict! Then how mad were the nobles who, to ruin Daniel as far as they possibly could, endeavored to abolish all piety, and draw down God from heaven! For what remains, when men think they can free themselves from the help of God, and pass him over with security? Unless he prop us up by his special aid, we know how entirely we should be reduced to nothing. Hence the king forbade any one to offer up any prayer during a whole month — that is, as I have said, he exacts from every one a denial of God! But Daniel could not obey the edict without committing an atrocious insult against God and declining from piety; because, as I have said, God exacts this as a principal sacrifice. Hence it is not surprising if Daniel cordially opposed the sacrilegious edict. Now, with respect to the profession of piety, it was necessary to testify before men his perseverance in the worship of God. For if he had altered his habits at all, it would have been a partial abjuration; he would not have said that he openly despised God to please Darius; but that very difference in his conduct would have been a proof of perfidious defection. We know that God requires not only faith in the heart and the inward affections, but also the witness and confession of our piety. <\/p>\n

Daniel, therefore, was obliged to persevere in the holy practice to which he was accustomed, unless he wished to be the very foulest apostate! He was in the habit of praying with his windows open : hence he continued in his usual course, lest any one should object that he gratified his earthly king for a moment by omitting the worship of God. I wish this doctrine was now engraven on the hearts of all men as it ought to be; but this example of the Prophet is derided by many, not perhaps openly and glaringly, but still clearly enough, the Prophet seems to them too inconsiderate and simple, since he incurs great danger, rashly, and without any necessity. For they so separate faith from its outward confession as to suppose it can remain entire even if completely buried, and for the sake of avoiding the cross. they depart a hundred times from its pure and sincere profession. We must maintain, therefore, not only the duty of offering to God the sacrifice of prayer in our hearts, but that our open profession is also required, and thus the reality of our worship of God may clearly appear. <\/p>\n

I do not say that our hasty thoughts are to be instantly spread abroad, rendering us subject to death by the enemies of God and his gospel; but I say these things ought to be united and never to be separated, namely, faith and its profession. For confession is of two kinds: first, the open and ingenuous testimony to our inward feelings; and secondly, the necessary maintenance of the worship of God, lest we shew any sign of a perverse and perfidious hypocrisy, and thus reject the pursuit of piety. With regard to the first kind, it is neither always nor everywhere necessary to profess our faith; but the second kind ought to be perpetually practiced, for it can never be necessary for us to pretend either disaffection or apostasy. For although Daniel did not send for the Chaldeans by the sound of a trumpet whenever he wished to pray, yet he framed his prayers and his vows in his couch as usual, and did not pretend to be forgetful of piety when he saw his faith put to the test, and the experiments made whether or not he would persevere in his constancy. Hence he distinctly says, he went home, after being made acquainted with the signing of the decree. Had he been admitted to the council, he would doubtless have spoken out, but the rest of the nobles cunningly excluded him, lest he should interfere with them, and they thought the remedy would be too late, and utterly in vain as soon as he perceived the certainty of his own death. Hence, had he been admitted to the king’s council, he would there have discharged his duty, and heartily interposed; but after the signing of the edict, and the loss of all opportunity for advising the king, he retired to his house. <\/p>\n

We must here notice the impossibility of finding an excuse for the king’s advisers, who purposely escape when they see that unanimity of opinion cannot be obtained, and think God will be satisfied in this way, if they only maintain perfect silence. But no excuse can be admitted for such weakness of mind. And, doubtless, Daniel is unable to defend them by his example, since, as we have already said, he was excluded by the cunning and malice of the nobles from taking his place among them as usual, and thus admonishing the king in time. He now says, His windows were open towards Jerusalem The question arises, Whether it was necessary for Daniel thus to open his windows? For some one may object — he did this under a mistaken opinion; for if God fills heaven end earth, what signified his windows being open towards Jerusalem? There is no doubt that the Prophet used this device as a stimulus to his fervor in prayer. For when praying for the liberation of his people, he directed his eyes towards Jerusalem, and that sight became a stimulus to enflame his mind to greater devotion. Hence the opening of the Prophet’s windows has no reference to God, as if he should be listened to more readily by having the open heaven between his dwelling and Judea; but he rather considered himself and his natural infirmity. Now, if the holy Prophet, so careful in his prayers, needed this help, we must see whether or not our sloth in these days has need of more stimulants! Let us learn, therefore, when we feel ourselves to be too sluggish and cold in prayer, to collect all the aids which can arouse our feelings and correct the torpor of which we are conscious. This, then, was the Prophet’s intention in opening his windows towards Jerusalem Besides, he wished by this symbol to shew his domestics his perseverance, in the hope and expectation of the promised redemption. When, therefore, he prayed to God, he kept Jerusalem in sight, not that his eyes could penetrate to so distant a region, but he directed his gaze towards Jerusalem to shew himself a stranger among the Chaldeans, although he enjoyed great power among them, and was adorned with great authority, and excelled in superior dignity. Thus he wished all men to perceive how he longed for the promised inheritance, although for a time he was in exile. This was his second reason for opening his windows. <\/p>\n

He says, He prayed three times a-day. This is worthy of observation, because, unless we fix certain hours in the day for prayer, it easily slips from our memory. Although, therefore, Daniel was constant in pouring forth prayers, yet he enjoined upon himself the customary rite of prostrating himself before God three times a-day. When we rise in the morning, unless we commence the day by praying to God, we shew a brutish stupidity, so also when we retire to rest, and when we take our food and at other times, as every one finds most advantageous to himself. For here God allows us liberty, but we ought all to feel our infirmities, and to apply the proper remedies. Therefore, for this reason, Daniel was in the habit of praying thrice. A proof of his fervor is also added, when he says, He prostrated himself on his knees; not that bending the knee is necessary in prayer, but while we need aids to devotion, as we have said, that posture is of importance. First of all, it reminds us of our inability to stand before God, unless with humility and reverence; then, our minds are better prepared for serious entreaty, and this symbol of worship is pleasing to God. Hence Daniel’s expression is by no means superfluous: He, fell upon his knees whenever he wished to pray to God. He now says, he uttered prayers and confessions before God, or he praised God, for we must diligently notice how many in their prayers mutter to God. For although they demand either one thing or another, yet they are carried along by an immoderate impulse, and, as I have said, they are violent in their requests unless God instantly grants their petitions. <\/p>\n

This is the reason why Daniel joins praises or the giving of thanks with prayers; as, also, Paul exhorts us respecting both. Offer up, says he, your prayers to God, with thanksgiving, (Phi 4:6<\/span>,) as if he had said, We cannot rightly offer vows and prayers to God unless when we bless his holy name, although he does not immediately grant our petitions. In Daniel’s case we must remark another circumstance: he had been an exile for a long time, and tossed about in many troubles and changes; still he celebrates God’s praises. Which of us is endued with such patience as to praise God, if afflicted with many trials through three or four years? Nay, scarcely a day passes without our passions growing warm and instigating us to rebel against God! Since Daniel, then, could persevere in praising God, when oppressed by so many sorrows, anxieties, and troubles — this was a remarkable proof of invincible patience. And, doubtless, he signifies a continuous act, by using the demonstrative pronoun דנה, deneh, which refers to his ordinary habit — as he had done before, and from former times By noticing the time, he marks, as I have said before, a perseverance, since he was not only accustomed to pray once or twice, but by a regular constancy he exercised himself in this duty of piety every day. It afterwards follows: — <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

HOMILETICS<\/em><\/p>\n

SECT. XIX.DANIEL A MAN OF PRAYER (Chap. Dan. 6:10-11<\/span>)<\/p>\n

Daniels enemies had so far gained their object. The royal decree that was to remove him out of the way was already signed. It only remained to be put into execution. How was Daniel employed in the meantime? Just as usual. Fidelity to<\/em> God forbade him to yield obedience to the decree; faith in<\/em> God led him as usual to his closet. With his window open towards Jerusalem, reminding him of the promises of God to His praying people (1Ki. 8:40-49<\/span>), he kneeled down and prayed with thanksgiving three times a day, as he did aforetime. A fine exhibition of the man of God here presented. When Daniel knew that the writing was signed. He knew too that it was aimed at him, and that it was a compound of malignity and absurdity; but he uttered no reproach, and made no remonstrance either with<\/em> his persecutors for their injustice, or against<\/em> them in appeal to the misguided sovereign. He went into his house. And for what purpose? Not to devise a counterplot; not to indulge in bitter lamentations over his hard lot, or secret repinings at the conduct of Providence; but to pray<\/em>. This was his habit three times a day, and he continues the practice as before. The Holy City with its Temple was now desolate, but he prayed with his window open in his chamber toward Jerusalem; the Temple being regarded by the pious Jews as a type of Christ, while the circumstances of its dedication filled their minds with sentiments of the profoundest awe and solemnity. He gave thanks before his God; a devout heart finding reasons for gratitude when others can perceive nothing but occasions of lamentation.Cox<\/em>.<\/p>\n

Daniel as a man of prayer was<\/p>\n

1. Constant<\/em>. He prayed as he was wont. Prayer had been his habit, and that habit was not likely to be suspended now when it was most needed, though its exercise might cost him his life. A truly godly man prays at all seasons, in the gloom of adversity as well as in the sunshine of prosperity. Daniel had prayed in the midst of public business under Nebuchadnezzar, as one of his councillors of state; he had prayed in the quiet retirement of private life under Belshazzar, when his godliness removed him from the court; he had prayed again under Darius, as ruler over a third part of the empire and First Lord of the Treasury. He prays now in the prospect of a horrible death which he knows his prayers will cost him. Will he always call upon God? is asked by Job as the test that distinguishes a true servant of God from a hypocrite. Daniel known in Babylon and at court as the man that served God continually (Dan. 6:16<\/span>; Dan. 6:20<\/span>).<\/p>\n

2. Regular<\/em>. Daniel, like the Psalmist, had his regular seasons for prayer, three times a day. Evening, morning, and at noon will I pray and cry aloud, and He shall hear my voice (Psa. 55:17<\/span>). The rule not suspended even now when his enemies were watching to find him in the act. Prayer with Daniel, as with every truly godly man, more than his necessary food. Morning saw him on his knees giving thanks for the mercies of the night, and craving guidance, help, protection, and blessing during the day. Noon saw him returning to the exercise, seeking refreshment in communion with his God, and a mind kept above earthly things. Evening found him again in his closet, giving thanks for the mercies of the day, and seeking pardon for shortcomings, a blessing on his labours, and the divine presence and protection during the night. Daniel prayed without ceasing, carrying ever with him a prayerful spirit, and, like Nebemiah, lifting up his heart to God repeatedly during the day as occasion suggested. But he felt the need of meeting with God more freely and fully at stated times. Unless we fix certain hours in the day for prayer it easily slips from our memory; and therefore, although Daniel was constant in pouring forth prayers, yet he enjoined upon himself the customary rite of prostrating himself before God three times a day.Calvin<\/em>. How much may be lost by omitting the prayer at noon!<\/p>\n

3. Believing<\/em>. His windows being open in his chamber toward Jerusalem. Expressive of his belief in the promise made by God at the dedication of the Temple, in regard to those who should in any place pray towards that house (1 Kings 8<\/span>.) So David lifted up his hands towards Gods holy oracle and worshipped toward His holy Temple (Psa. 5:7<\/span>; Psa. 28:2<\/span>). Thus Daniel prayed, believing the promise. He that cometh to God must believe that He is, and that He is the rewarder of them that diligently seek Him. Believing prayer that which is made in Gods own way and in dependence on His promise. The eye to be now directed in prayer, not to Jerusalem, but to Jesus at Gods right hand, the true Temple with its ark and mercy-seat. The promise is now, Whatsoever ye shall ask the Father in my name, He will give it you (Joh. 15:16<\/span>; Joh. 16:23<\/span>). Seeing that we have a great High Priest that is passed into the heavens, Jesus, the Son of God, let us come boldly unto the throne of grace, that we many obtain mercy and find grace to help in time of need (Heb. 4:14-16<\/span>). Our Propitiation or mercy-seat, for whose sake God can be propitious, pardon our sins, and hear our prayers, is Jesus Christ the righteous (1Jn. 2:2-3<\/span>). What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them. Let him ask in faith, nothing wavering (Mar. 11:24<\/span>; Jas. 1:6<\/span>).<\/p>\n

4. Fearless<\/em>. Daniel went to his chamberthe upper chamber, chosen for quietness and freedom from interruption, like the disciples at Pentecost (Act. 1:13-14<\/span>; Act. 2:1-2<\/span>). The window of lattice-work open, as usual on such occasions, toward Jerusalem. This now done by Daniel at the peril of his life. Carnal prudence might have suggested a different course for the present. This, however, would have appeared only cowardice and deceit. Daniel acted in the spirit of Nehemiah, who, when tempted by his enemies to shut himself up in the Temple to save his life, said, Should such a man as I flee? (Neh. 6:11<\/span>). So Jesus, when some of the Pharisees tempted Him to flee for His life,Get thee out and depart hence, for Herod will kill thee,said, Go ye and tell that fox, Behold I cast out devils, I do cures to-day and to-morrow. The fear of God raises us above the fear of man. True faith makes men heroes. Fear not them that kill the body, and after that have no more that they can do; rather fear Him who is able to destroy both soul and body in hell. The lions den could be but a shorter way to paradise. The fearlessness of faith not to be confounded with foolhardiness. One thing to put oneself in the way of danger, and another not to go out of the way of duty. Prayer to God as usual was Daniels duty, though the passage to his chamber was the passage to the lions den. It was necessary to testify before men his perseverance in the worship of God; to have altered his habit at all would have been a partial abjuration, and proof of perfidious defection. God not only requires faith in the heart and the inward affections, but also the witness and confession of our piety.Calvin<\/em>.<\/p>\n

5. Cheerful<\/em>. Daniel not only prayed but gave thanks to God. Thanksgiving naturally a cheerful thing. I will praise the name of the Lord with a song; I will magnify Him with thanksgiving (Psa. 69:30<\/span>). Daniel went to his chamber not only to pray but to give thanks. Went, therefore, with a cheerful, not a downcast countenance. Realised how much he had to give God thanks for. That he had been made to know Him, and to know Him as his God and Father, and the Hearer of prayer; that He had been his help and deliverer hitherto; and that even now he was honoured to confess Him before men, and perhaps to suffer for His sake. All these sufficient causes for thankfulness, and therefore for cheerfulness. Daniel solemn in the prospect of death, but not sad. Stephens face, in similar circumstances, like the face of an angel. Thanksgiving accompanying prayer makes prayer cheerful and joyous. Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth. Remembrance of Gods mercies gives brightness, not only to the past, but to the present and the future. Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice. With the Lord for his God and Saviour, why should Daniel not give thanks and rejoice? Though the fig-tree shall not blossom, &c., yet will I rejoice in the Lord, and joy in the God of my salvation. Prayer, resting on the promise, cannot but be cheerful; prayer, accompanied with thanksgiving, must be still more so. Hence thanksgiving always to accompany prayer. Pray without ceasing; in everything give thanks. By prayer and supplication, with thanksgiving, let your requests be made known unto God (1Th. 5:17-18<\/span>; Php. 4:6<\/span>). Grace enabled Daniel to give thanks and rejoice in the prospect of a painful death. Faith sings a joyous pan where Nature offers only a doleful dirge. O death, where is thy sting? O grave, where is thy victory? So Paul and Silas not only prayed but sang praises to God in the prison. Daniel gave thanks to his God. That God was his<\/em> God in itself a sufficient ground for thankfulness, whether in life or in death. The expression indicative of the holy joy with which this aged saint poured out his heart before God, even now in the prospect of a lions den.<\/p>\n

6. Earnest<\/em>. Daniel not only prayed, but made supplication (Dan. 6:11<\/span>). Supplication is prayer intensified, a beseeching or pleading for special and needed mercies; entreaty. Prayer always to take this form, or to have supplication connected with it. Hence the two generally conjoined. With prayer and supplication let your requests be made known unto God. Praying always, with all prayer and supplication. So Jesus offered up prayers and supplications, with strong crying and tears (Heb. 5:7<\/span>). The Holy Spirit a Spirit of grace and supplication; and makes intercession for us with groanings that cannot be uttered. The more there is of the spirit of prayer and of felt need, the more there will be of supplication in our prayers. The fervent prayer the effectual one. Elias prayed earnestly that it might not rain, and it rained not, &c. So Daniel employed entreaty in his prayer. That entreaty not necessarily merely for himself. The cause of God, of his brethren, and of his fellow-men, probably more on Daniels heart at that hour than his own. His prayer that of a burdened spirit, but burdened more for others than himself (chap. 9.) Daniels prayer always with supplication, but probably now more than usual. Shall not God avenge His own elect, who cry day and night unto Him continually? For himself he now needed special strength to endure the fiery trial that was to try him; grace to be faithful unto death, and to glorify God in the fire by patience and serenity; the comfort of the Divine presence, if called to suffer the threatened penalty, according to the promise, When thou walkest through the fire thou shalt not be burned, neither shall the flame kindle upon thee; Fear not, for I am with thee (Isa. 43:2<\/span>; Isa. 43:5<\/span>).<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

TEXT: Dan. 6:10-18<\/span><\/p>\n

10<\/p>\n

And when Daniel knew that the writing was signed, he went into his house; (now his windows were open in his chamber toward Jerusalem); and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.<\/p>\n

11<\/p>\n

Then these men assembled together, and found Daniel making petition and supplication before his God.<\/p>\n

12<\/p>\n

Then they came near, and spake before the king concerning the kings interdict: Hast thou not signed an interdict, that every man that shall make petition unto any god or man within thirty days, save unto thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not.<\/p>\n

13<\/p>\n

Then answered they and said before the king, That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day.<\/p>\n

14<\/p>\n

Then the king, when he heard these words, was sore displeased, and set his heart on Daniel to deliver him; and he labored till the going down of the sun to rescue him.<\/p>\n

15<\/p>\n

Then these men assembled together unto the king, and said unto the king, Know, O king, that it is a law of the Medes and Persians, that no interdict nor statute which the king establisheth may be changed.<\/p>\n

16<\/p>\n

Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.<\/p>\n

17<\/p>\n

And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that nothing might be changed concerning Daniel.<\/p>\n

18<\/p>\n

Then the king went to his palace, and passed the night fasting; neither were instruments of music brought before him: and his sleep fled from him.<\/p>\n

QUERIES<\/strong><\/p>\n

a.<\/p>\n

Did Daniel deliberately provoke their wrath by praying, Dan. 6:10<\/span>?<\/p>\n

b.<\/p>\n

How did the king labor all day to rescue Daniel?<\/p>\n

c.<\/p>\n

Why seal the stone?<\/p>\n

PARAPHRASE<\/strong><\/p>\n

But though Daniel knew about the decree of king Darius, he went home and knelt down as usual in his upstairs room, with its windows open toward Jerusalem, and prayed three times a day, just as he was accustomed to do every day, giving thanks to his God. Then Daniels enemies all gathered secretly at his house and found him praying there, as they knew he would, to his Jehovah God. They rushed back to the king and subtly reminded him, You have signed a decree, have you not, O king, that demands that any man who shall pray to any god except yourself, within the next thirty days, shall be thrown to the wild lions? The king answered, Yes, that is absolutely correct. And, according to the law of the Medes and Persians, my decree cannot be altered or abrogated! The satraps, presidents and others who had been spying on Daniel then said to the king, This fellow, Daniel, one of the Jewish captives, is paying no attention to you or your law. He is praying to his God three times each day. Hearing this, the king was very angry with himself for signing the law, and made up his mind he would try to save Daniel. He spent the rest of the day trying to figure out some way to rescind the law or stop the execution of it, In the evening the men came again to the king and said, O king, there is nothing that can be done. You signed the law and it cannot be changed. Fearfully the king gave the order for Daniels arrest, and so Daniel was brought to the den of lions. The king said to him, May your God, whom you worship continually and who has delivered you in the past, deliver you now. And they threw Daniel into the den of lions. A stone was brought and placed over the access into the den through which the animals were driven. The king sealed it with his own official signet ring, and that of his government, so that no one would dare rescue Daniel from the lions. Then the king returned to his palace and was awake the whole night in a state of deep depression and agitation of soul. He could not eat, he could not sleep and he had no desire to have his usual entertainment.<\/p>\n

COMMENT<\/strong><\/p>\n

Dan. 6:10-11<\/span> . . . DANIEL . . . WENT INTO HIS HOUSE . . . AND KNEELED . . . AND PRAYED Daniel did the only thing he could do. He was not deliberately courting martyrdom or persecution, but if he had evaded the issue he would have given the appearance of trusting his God only when it was physically profitable. Very plainly there were only two alternatives: (a) Continue to worship God as he had been doing all along and face the probability of death and trust in God; (b) Submit to the decree of the king, save his neck, and declare his unbelief and cowardice. Daniel believed God!<\/p>\n

The original text indicates his chamber was an upper chamber. One of those rooms built upon some corner of the roof or a special tower-like chamber on top of the house, with latticed windows no doubt for coolness, where one could be alone for rest and meditation. Daniel, being one of the presidents, would have no mean place of abode. But he had some mean enemies! Praying toward Jerusalem seems to have its origin in 1Ki. 8:33<\/span> ff. His jealous contemporaries appear to have set up a watch at his window (all of them gathered so as to have plenty of witnesses). When they had seen enough they made haste for the kings palace.<\/p>\n

Dan. 6:12-13<\/span> . . . HAST THOU NOT SIGNED AN INTERDICT . . . DANIEL . . . REGARDETH NOT . . . These envious politicians are crafty psychologists. They are also liars. First they psych the king into an even more emphatic declaration of his decree and the absolute impossibility of its being revoked. Then they applied nationalistic prejudice to psych the king against Daniel by referring to him as that fellow (Daniel) . . . one of the Jewish prisoners of war . . . To top it all off they exaggerated the truth in their own scheming imaginations into a lie and said that Daniel had no regard for the king. Now it is true that Daniel would not give precedence to any king or any kings law over God and His laws. However, it was not true that Daniel had no proper regard for the kings authority in other realms. In fact, it had already been recognized by the king that Daniel did have high regard for him and his country. But the king is under great pressure.<\/p>\n

Dan. 6:14-15<\/span> . . . THE KING . . . WAS SORE DISPLEASED . . . SET HIS HEART . . . TO RESCUE HIM . . . Darius was no moron, He knew he had been tricked. He also knew he was about to lose his most efficient, truthworthy, and loyal president which did not make him happy. No doubt the schemers were not prepared for this reaction. Just how Darius went about his attempt to rescue Daniel from this predicament we are not told. It is easy to infer, from Dan. 6:15<\/span>, that he argued, reasoned, and attempted to coerce his advisors to relent on this decreethat he not be held to the irrevocable nature of a royal decree this time. But they would not relent! They belabored the king over and over again with the inviolability of Medo-Persian law. They probably even dropped a threatening innuendo here and there that they would take the matter to Cyrus if he should desist from his duty. This, of course, is the kind of political pressure that broke down what little moral fibre Pontius Pilate had when he would have released Jesus as a man who had done no evil. The phrase Thou art not a friend of Caesar, modified with the times, has rung in the ears of many a man faced with such a moral decision between right and wrongand they have surrendered to the wrong for fear of Caesar. What should ring in their ears are the words of the Lord, Do not fear him who is able only to destroy the body, rather fear Him who is able to destroy both body and soul in hell!<\/p>\n

Dan. 6:16-18<\/span> . . . THEY BROUGHT DANIEL, AND CAST HIM INTO THE DEN OF LIONS . . . The king seems to have some hope that Daniels God, whom he worshipped so faithfully, would by some mighty wonder deliver him. Perhaps Darius had even heard stories of Daniels past deliverance under the Babylonians. It would be too far-fetched to think that Darius had come to any personal faith in Jehovah God such as Daniel himself had. Darius was at least truly interested in seeing Daniel saved because he had high regard for the seer.<\/p>\n

Some think the lions den must have had a gate or a normal door-type entrance at the side where ferocious animals were driven in, plus an opening on top through which condemned criminals were dropped into the midst of the ravenous beasts. The top opening would not need to be closed since it would be completely inaccessible from within while the side gate was doubly secured by rolling a large stone in front of it. Darius then placed some type of seal upon the stone door and the imprint of his signet ring and that of the government therein. Guards were probably placed there at the insistence of Daniels enemies so no one would tamper with the door or attempt to rescue Daniel.
The king, wrestling with his conscience and depressed at the thought of losing so trustworthy a friend as Daniel, was nearly beside himself all night. He could not eat, he was in no mood for any kind of entertainment, and he could not sleep. Many times he probably paused from pacing the floor of his palace room and looked and listened toward the lions den to catch some indication of hope, against hope, that Daniel might survive the night. He no doubt remonstrated with himself over and over at being tricked by his own pride and by evil and envious men, all of whom put together were not worth this trustworthy administrator, Daniel. Little did he know what great power the God of Daniel had.<\/p>\n

QUIZ<\/strong><\/p>\n

1.<\/p>\n

What were Daniels alternatives when he learned of the kings decree?<\/p>\n

2.<\/p>\n

Describe the crafty way in which the enemies of Daniel pressured the king?<\/p>\n

3.<\/p>\n

Why was the king upset when he finally realized what must be done?<\/p>\n

4.<\/p>\n

How did the king probably try to rescue Daniel?<\/p>\n

5.<\/p>\n

Did Darius have Daniels faith that his God would rescue him?<\/p>\n

6.<\/p>\n

How upset was the king?<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(10) Toward Jerusalem.<\/strong>On the custom of praying thus see 1Ki. 8:33<\/span>; 1Ki. 8:35<\/span>; Psa. 5:7<\/span>; Psa. 28:2<\/span>; and on prayer at the intervals mentioned here, see Psa. 55:17<\/span>. There is nothing ostentatious in Daniels prayer. He removed the lattices (see Eze. 40:16<\/span>) from his window, that he might see as far as possible in the direction of Jerusalem, and then continued his devotions just as though the kings decree had not been recorded. The prophet must by this time have been close upon ninety years of age, but still his faith is as firm and unwavering as that of his three companions many years before.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

10<\/strong>. <\/strong> Through the latticed windows of “his upper room” his enemies see Daniel offer his prayers and thanksgivings as heretofore three times a day (Psa 55:17<\/span>) with his face toward the ruined temple. (Compare 1Ki 8:33<\/span>; 1Ki 8:35 ; 1Ki 8:38<\/span>; 1Ki 8:44<\/span>.) This fixed order of prayer at 9 A.M., 12 M., and 3 P.M., is generally acknowledged to date back among the Jews at least to the captivity. It was probably the omission of sacrifice during the exile which led to this. It is interesting to note that even as early as the fourteenth century B.C. recesses probably for prayer corresponding to the modern Mohammedan kibla, <\/em> which originally faced Jerusalem, not Mecca are found in ancient Egyptian houses. “The orientation of many Christian churches and the eastward position frequently observed during certain parts of the service are survivals of this early Jewish custom.” Prince. Daniel is not necessarily represented here as overvaluing the ritual of prayer, as the Jews did, for example, in Maccabean time. He simply shows himself too brave to hide himself away during his devotions because his religion had become unpopular. This picture of courage and calm trust has inspired many a persecuted band of Christians in the stormy centuries of the past, who have rejoiced in the steadfastness of this hero who, at any risk, “three tymes in the day bowide his knees and wirshepide and knawelichide byfore his God” (Wyclif’s Bible). In the catacombs the fresco of Daniel in the lions’ den is common, and at least one of these probably dates back to the first part of the second century ( American Journal of Archaeology, <\/em> July-September, 1894).<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

The Trap Is Sprung.<\/p>\n

<\/strong><\/p>\n

‘And when Daniel knew that the writing was signed, he went to his house. Now his windows were open in his chamber towards Jerusalem. And he knelt on his knees three times a day and prayed, and gave thanks before his God, as he had done before.’<\/p>\n

It is possible that neither the king nor Daniel saw the decree as preventing private devotions, for all Daniel had to do was to avoid his window and then no one would have known what he was doing. He knew that the decree had been signed, and possibly that it was ambiguous, but saw no reason in it why he should alter his religious habits of worship. Otherwise why should he not have approached the king about it?<\/p>\n

Alternately it may be that he did it boldly, although not ostentatiously, in order to encourage his fellow Israelites in Babylon not to change their practises. Sometimes prominent leaders have to be bold in order to encourage the flock. All eyes are on their example. If so it was the result of a steady faith, not a seeking for martyrdom.<\/p>\n

He prayed ‘towards Jerusalem’. Compare 2Ch 6:21<\/span>; 2Ch 6:37-39<\/span>; Psa 5:7<\/span>. For three times a day compare Psa 55:17<\/span>, although it was not a requirement. The fact that he knelt suggests the urgency of his prayers for Jerusalem (compare Dan 9:3<\/span>). Normally the Jews stood when they prayed (see 1Ch 23:30<\/span>; Nehemiah 9<\/span>; Mat 6:5<\/span>; Mar 11:25<\/span>; Luk 18:11<\/span>; Luk 18:13<\/span>), but they knelt (and prostrated themselves) when they felt a more urgent need (compare 1Ki 8:54<\/span>; Ezr 9:5<\/span>; Luk 22:41<\/span>; Act 7:60<\/span>; Act 9:40<\/span>; Act 20:36<\/span>; Act 21:5<\/span>). But he also gave thanks. This was general worship, not a deliberate provocation. It is a good practise to have set times for prayer. Then it ensures that it does not get crowded out of a busy life.<\/p>\n

The fact that his windows were ‘open’ suggests non-latticed. It may thus have been a window in the roof chamber whose purpose was to take advantage of any cooling breeze.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Dan 6:10<\/span><\/em><\/strong>. <\/strong>His windows being open, <\/em><\/strong>&c.<\/strong> According to the ancient custom of the Jews, those who were in the country, or in foreign lands, turned themselves towards Jerusalem; and those who were in Jerusalem turned themselves towards the temple to pray, conformably to Solomon’s consecration-prayer, 1Ki 8:48-49<\/span>. His chamber, <\/em>in the Greek, is, his<\/em> upper chamber. <\/em>It seems to have been the custom among the devout Jews to set apart some upper room for their oratories, as places farthest from any noise or disturbance. So we read in Tobit, that Sarah came down from her upper chamber; <\/em>and the apostles assembled in an upper room. <\/em>See Calmet and Lowth. Some have observed, that there was commonly but one window, <\/em>or hole in the wall made in these oratories, which opened towards Jerusalem, and is called by Jeremiah God’s window. <\/em>See Jer 22:14<\/span> in the original, and Mar 14:15<\/span>. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

DISCOURSE: 1132
DANIELS UNDAUNTED PIETY<\/strong><\/p>\n

Dan 6:10<\/span>. Now when Daniel knew that the writing was signed, he went into his house, and, his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime<\/em>.<\/p>\n

SUCH is the hatred which ungodly men bear to real piety, that it is not possible to serve our God aright without incurring their displeasure. Neither eminence in station, nor prudence of conduct, will screen us from the assaults of their envy and malice. If any thing could have secured the favour of mankind, the wise and benevolent deportment of Jesus must have gained him universal approbation. But he was as much distinguished by the virulence of mens hatred, as he was by the unrivalled excellence of his own character.
Of all the persons whose history is recorded in the Old Testament, we know not one who surpassed Daniel in wisdom, in integrity, or in a firm adherence to practical religion. His bitterest enemies, who were very desirous of finding in him some fault or error, were constrained to acknowledge, that they should not be able to attain their wishes, unless they should find it concerning the law of his God. Would one not have thought, that a person who could conduct the affairs of a large empire with such skill, as that no error could be imputed to him; and whose piety was so consistent, that not the smallest flaw could be found in his whole conduct, should be universally beloved? Yet, so far was he from being an object of universal regard, that a conspiracy was formed against him by all the great men of the kingdom, and a law was framed, that rendered it criminal to pray unto his God. By this law he had no alternative, but to violate the law and incur its penalties, or to violate his conscience and offend his God.
Daniel, without hesitation, chose the better part: and, when he knew that the writing (which doomed him to the den of lions) was signed, he openly worshipped God, precisely as he had done aforetime.
To encourage all who are oppressed and persecuted, to follow his example, we shall,<\/p>\n

I.<\/p>\n

Make some remarks on his conduct<\/p>\n

[It might be said of Daniel continually, Behold, he prayeth! But why, in praying, did he look towards Jerusalem? Canaan was the land, Jerusalem the city, and the temple the house, in which God more particularly dwelt. And at the dedication of the temple, Solomon repeatedly entreated that God would hear the supplications of his people which should be offered towards that land, that city, that temple [Note: 1Ki 8:29-30<\/span><\/u>; 1Ki 8:35<\/span>; 1Ki 8:38<\/span><\/u>; 1Ki 8:42<\/span>; 1Ki 8:44<\/span>, but especially 4650, which specifies what was to be done in a state of captivity, as Daniel now was.]. This had been before practised by David [Note: Psa 5:7<\/span>.], as it was afterwards by Jonah when at the bottom of the sea [Note: Jon 2:4<\/span>.]: and it may be considered as a typical<\/em> ordinance, directing us<\/em> to pray unto God, as our covenant-God in Christ, as dwelling with man, yea, as dwelling in our very nature [Note: Joh 1:14<\/span>. suggests the precise idea, which the type was intended to convey.]; even to Him, in whom dwelleth all the fulness of the Godhead bodily [Note: Col 2:9<\/span>.].<\/p>\n

In this manner he prayed three times a day. It seems to have been the habit of all pious Jews to observe stated seasons of worship three times a day. David practised it in his day [Note: Psa 55:17<\/span>.]: and in the Apostolic age the practice was continued [Note: Act 2:2<\/span>; Act 2:15<\/span>; Act 3:1<\/span>; Act 10:9<\/span>. The third, sixth, and ninth hours answered to nine, twelve, and three with us.]. One would have thought that a person who had so much secular business upon his hands as Daniel had, should have found it almost impossible to maintain such a practice with any degree of regularity, or indeed with any spirituality of mind: but, if the heart be thoroughly imbued with Divine grace, it will be found neither difficult nor irksome to lift it up to God in prayer, even in the midst of the most urgent business.<\/p>\n

Nor was Daniel inattentive to his posture in prayer: he kneeled upon his knees and prayed. We do not say that this posture is indispensably necessary to the acceptance of our prayers; because we find instances in Scripture of persons standing when they prayed: but it is sanctioned by the example of the most eminent saints [Note: Thus did David; Psa 95:6<\/span>. Solomon; 2Ch 6:13<\/span>. <\/span>Ezr 9:5<\/span>. Stephen; Act 7:60<\/span>. Peter; 9:40. Paul; 20:36. a large assembly on the sea shore; 21:5.], and even by our blessed Lord himself [Note: Luk 22:44<\/span>.]. As for the idle slothful posture of sitting during the time of prayer (as is the habit of too many), we do not hesitate to say, that it is most irreverent, unscriptural, and offensive. But what shall we say to those who defer their prayers till they have lain down in their beds, and then offer some petitions, in the midst of which they fall asleep? Surely it is scarcely needful to tell them what acceptance such services must meet with: they may account it a mercy, if their solemn mockery of God be not visited with some signal judgments: to hope for any favourable answer to such prayers, were folly and impiety. Daniel would not yield to such indolent habits, though he was above ninety years of age; because he knew that the deepest prostration of body should accompany the devotions of the soul, and that nothing but extreme weakness could justify us in dispensing with it.<\/p>\n

With all his prayers, Daniel offered also a sacrifice of praise and thanksgiving: he prayed and gave thanks. This argued the sincerity of his heart. They can feel but little gratitude to God, who do not acknowledge the mercies they have received, as well as ask for the continuance and increase of them. The direction given us by God himself is, that in every thing by prayer and supplication with thanksgiving<\/em> we should make our requests known to him [Note: Php 4:6<\/span>.]: yea, it is his express will and command that we should abound in thanksgiving as much, and as constantly, as in prayer itself [Note: 1Th 5:16-18<\/span>.].<\/p>\n

Perhaps it may surprise us, that Daniel offered these his devotions always with his windows open. Was this from ostentation? Was Daniel like those Pharisees who prayed standing in the corners of the streets, that they might be seen and admired of men? No: Daniel was in a heathen land, where the established religion was idolatry; and where Jehovah was not worshipped or acknowledged. He therefore felt it incumbent on him to let it be universally known, that he was a worshipper of the one true God: he wished to be a witness for God, and against idolatry; and to lead men, by his example, to inquire after the God of the Hebrews, in whom alone they could obtain peace and salvation. And though this habit rendered him singular, and excited the odium of his ungodly neighbours, he endured the cross, and despised the shame, and persevered in the performance of his duty without any regard to the opinions of men.
The most extraordinary thing is, that Daniel persisted in this habit when he knew that the writing was signed. The writing was the law which had been recently enacted, condemning to the den of lions every person, who, for the space of thirty days, should presume to ask any petition of any God or man, except of the king only. This writing was signed by the king; and the law was thereby rendered (according to the absurd custom of the Medes and Persians) unchangeable. But this could not deter Daniel from serving God, or induce him for one moment to chagne his mode of serving him. He was willing to die for the Lords sake; and was determined to suffer all the penalties of the law rather than violate his duty to his God.]
But as there are various other modes in which Daniel might have proceeded, we shall consider his conduct more minutely, and,<\/p>\n

II.<\/p>\n

State the reasons of it<\/p>\n

Daniel persisted in this open acknowledgment of Jehovah,<\/p>\n

1.<\/p>\n

From a sense of duty<\/p>\n

[He knew that it was his duty to pray unto his God, and to confess him before men. Had the laws of the realm enjoined nothing contrary to the laws of God, he would have felt it his duty to comply with them: he would have obeyed every ordinance of man for the Lords sake. But when man took upon him to supersede the laws of God, he felt that he had a paramount obligation to serve the Lord. In this respect he resembled the holy Apostles, when they were forbidden to preach in the name of Christ: they answered the magistrates who laid a similar injunction on them, Whether it be right to hearken unto you more than unto God, judge ye: for we cannot but speak the things which we have heard and seen [Note: Act 4:19-20<\/span>.]: we must obey God rather than men [Note: Act 5:28-29<\/span>.].]<\/p>\n

2.<\/p>\n

From a regard for Gods honour<\/p>\n

[We will suppose that Daniel had withdrawn from his place of abode, or shut his window and contented himself with worshipping God in secret; he might still have performed his duty as far as respected the mere act of prayer: but what would have been the consequence with respect to Gods honour? Would not the framers of the Law have boasted, that they had triumphed over Jehovah; that they had set up a god superior to him; and that his most devoted servant dared not to confess him? Would they not have said, that the worshippers of Jehovah were as devoid of principle as any other people in the world; for that, with all their professed regard for him, they did not believe him able to rescue or support them; and that they loved their own safety in preference to their God? No doubt, they would have gloried thus, and have despised both Jehovah and all his servants. But would Daniel give occasion for such profane triumph? He abhorred the thought; and therefore he would not relax, or intermit so much as once, his accustomed mode of worship. Similar to his was the conduct of Nehemiah, when Sanballat and Tobiah wanted to intimidate him, and to lead him into an act which should betray a want of confidence in his God: Shall such a man as I flee? said he: and who is there, that being as I am, would go into the temple to save his life? I will not go in [Note: Neh 6:10-11<\/span>.]. Thus, whatever specious arguments might have suggested themselves to him for the preservation of his life, Daniel determined to die rather than dishonour God; being anxious only that God should be magnified in his body, whether it were by life or by death [Note: Php 1:20<\/span>.].]<\/p>\n

3.<\/p>\n

For the encouragement of his own people<\/p>\n

[Suppose that Daniel had not thus openly maintained his steadfastness, what would all the rest of his captive brethren have done? Would not they have caught the infection? would not they have dissembled with him, just as Barnabas and others were led away with Peters dissimulation [Note: Gal 2:12-13<\/span>.]? It would have been to little purpose that he prayed in secret, if he had been so shamefully regardless of the influence of his example. On the other hand, by boldly confessing his God before men, and offering himself up as a sacrifice for him, the rest of his nation must be emboldened to maintain a similar fidelity, and to brave all the threatenings of their idolatrous oppressors. This was the effect produced by Pauls submission to bonds and imprisonment for the Gospels sake: Many of the brethren in the Lord waxing confident by his bonds, were much more bold to preach the word without fear [Note: Php 1:14<\/span>.]. Daniel, being at the head of the kingdom, knew the vast importance of his example; and therefore on this account, as well as for the foregoing reasons, would not give place, no, not for an hour [Note: Gal 2:5<\/span>.]: yea, we doubt not but that in offering himself upon the sacrifice and service of his peoples faith, he joyed and rejoiced with them all; and (in his heart) called on them to joy and rejoice with him [Note: Php 2:17-18<\/span>.].]<\/p>\n

Address
1.<\/p>\n

Those who live in the neglect of prayer<\/p>\n

[We see in the example of Daniel how a child of God will act: he will pray with frequency, with fervour, with an especial regard to God as his Covenant-God in Christ Jesus: and he will confess his God openly, determining to die for him rather than deny him [Note: Act 20:24<\/span>; Act 21:13<\/span>.]. Now what resemblance have you to Daniel? He could not be kept from prayer; you cannot be prevailed on to pray: he could not be kept from prayer, though he knew that, for continuing it, he should be cast into the den of lions; and you cannot be prevailed on to pray, though your neglect of it will infallibly bring you into the depths of hell. Not all the terrors of death could induce him to omit so much as one single opportunity of praying; and not all the terrors of damnation can instigate you to pray even once with real fervour and devotion. Only ask yourselves, How often have you prayed like Daniel? how often in the day? in the week? in the year? how often even in your whole life? This question will give you an insight into your state before God. O that it may be the means of bringing you to his footstool, and of forming in you those habits which are altogether necessary to your salvation.]<\/p>\n

2.<\/p>\n

Those who are habituated to serve their God<\/p>\n

[Be not surprised if you are called to suffer for righteousness sake, nor think it strange if you be tried with a fiery trial. Should this be the case, we congratulate you upon the honour conferred upon you; and we exhort you to rejoice and leap for joy; for so persecuted they the prophets that were before you [Note: Mat 5:11-12<\/span>.]. Our Lords direction is, Be not afraid of man, who can only kill the body; but fear Him who can cast both body and soul into hell; yea, I say unto you, Fear Him.<\/p>\n

But while we exhort you to be faithful unto death, and, like Daniel, to withstand all the powers of earth and hell, we would particularly entreat you to imitate his spirit. In the first place, let your enemies find nothing against you, except concerning the law of God. In the next place, conduct yourselves with meekness under your sufferings. You read not of his exciting clamour and rebellion in the state, but of his submitting patiently to the cruelty of his oppressors. We mean not to condemn such an opposition to tyranny, as the law itself admits; but such as is unconstitutional, turbulent, and factious: and we cannot but recommend a cheerful submission to persecution, as, on the whole, most profitable to ourselves, and most honourable to our God [Note: 1Co 4:12-13<\/span>.]. Indeed, when suffering for righteousness sake, we may expect extraordinary interpositions for our deliverance or support, and may hope to win those who have been the authors of all our troubles [Note: See a most encouraging and well-authenticated instance in Bensons Life of Mr. Fletcher, p. 309. first edition.].]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

What a lovely and engaging representation is here again made of Daniel! That which would have daunted the confidence of any man, became the very means of giving Daniel boldness: and what would have kept back the boldest heart from a throne of grace, was made the occasion to drive Daniel thither. Reader! I pray you observe the conduct of this servant of the Lord. He did not go to the king, to beg of him to reverse the sentence, or to pray that he might be excused in the disobedience; but he carried his request to the court of heaven, and there he lodged all his petitions. Here is no concealment, no evasion, no smothering things, and hiding his religion, to comply with the times: but with his windows thrown open towards Jerusalem the holy city, with an eye to the temple, the well known type of Christ, as if looking for his coming; three times a day, according to his usual custom, he presented his supplications before the throne. Reader! pause, and ask your own heart, whether there he any correspondence in your devotion to that of Daniel’s? Can the closet witness for you that you are frequently there; and is your person well known, and familiar to the king, and the glorified inhabitants of Jerusalem? Precious Jesus! what would have become of me in a thousand instances past, and what should I do now, were I prohibited from calling on thee, and presenting all my wants before thee? Oh! for three times three; yea, seventy times seven, to enjoy the fellowship of God and the Lamb in holy communion!<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Dan 6:10 Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.<\/p>\n

Ver. 10. Now when Daniel knew that the writing was signed.<\/strong> ] Which he knew not, belike, till it was proclaimed and published; and then, it may be, he did as much against it as Latimer did here in like case, by writing his mind unto King Henry VIII, after the proclamation for abolishing English books. See his letter in the Book of Martyrs, and marvel at his heroic boldness and stoutness; who as yet being no bishop, so freely and fearlessly adventuring his life to discharge his conscience, dared so boldly to so mighty a prince, in such a dangerous case, against the king’s law and proclamation, set out in such a terrible time, take upon him to write and to admonish that which no counsellor dared once speak unto him in defence of Christ’s gospel. a<\/em> <\/p>\n

<\/p>\n

He went into his house.<\/strong> ] He left the court, as no fit air for piety to breathe in, and got home, where he might more freely and comfortably converse with his God. Exeat aula qui velit esse pius. Tutissimus est qui rarissime cum hominibus, plurimum cum Deo colloquitur,<\/em> saith a good divine – that is, he is safest who speaketh seldom with men, but oft with God. <\/p>\n

<\/p>\n

And his windows being open in his chamber.<\/strong> ] This was his wont, belike, at other times; and now he would not break it, to the scandal of the weak, and the scorn of the wicked, who watched him, and would have charged him with dissimulation, should he have done otherwise. Say not therefore, what needed he thus to have thrust himself into observation? could he not have kept his conscience to himself, and used his devotions in more secrecy? Our political professors and neuter passives indeed could and would have done so. But as Basil answered once to him that blamed him for venturing too far for his friend, Non aliter amare didici,<\/em> I never learned to love any otherwise; so might good Daniel here have done, his zeal for God would not suffer him to temporise, or play on both hands. It shall well appear to his greatest enemies that he is true to his principles, and no flincher from his religion. His three companions were alike resolved, Dan 3:16-18 and Paul, Act 21:13 and Luther, when to appear at Worms, and many more that might here be mentioned. <\/p>\n

<\/p>\n

Toward Jerusalem.<\/strong> ] For the which he was now a petitioner, since “the time to favour her, yea, the set time was come.” Psa 102:13 There also some time had stood the temple, not without a promise of audience to prayers made in or toward that holy place, 1Ki 8:43 which also was a type of Christ, &c. <\/p>\n

<\/p>\n

He kneeled upon his knees.<\/strong> ] Constantine the Great, as Eusebius telleth us, would have this as his portraiture – a man on his knees praying; to show that that was his usual practice and posture. <\/p>\n

<\/p>\n

Three times a day.<\/strong> ] At morning, noon, and night: thus constantly, beside other times also upon emergent occasions. All the power and policy of Persia could not keep God and Daniel asunder, no, not for a few days: Phi 3:20<\/span> <\/em> Eph 2:19 it is a part of our , our city employment or spiritual trading with God, to pray; and if prayer stand still, the whole trade of godliness standeth still too. Clean Christians, therefore, typed by those clean beasts in the law, Lev 11:3 must rightly part the hoof, rightly divide their time, giving a due share thereof to either of their callings as Daniel did; sanctifying both by prayer, and at hours of best leisure. Psa 55:17 <\/p>\n

<\/p>\n

And prayed, and gave thanks before his God.<\/strong> ] Chald., Confessed; either his sins, that he might get pardon thereof; or else God’s benefits, the glory whereof he thankfully returned unto him. Prayers and praises are like the double motion of the lungs. “Let every breath praise the Lord.” <\/p>\n

<\/p>\n

As he did aforetime.<\/strong> ] An excellent custom doubtless and most worthy to be kept up: <\/p>\n

“ P ” b<\/em> <\/p>\n<\/p>\n

a<\/em> Acts and Mon., <\/em> 1591. <\/p>\n

b<\/em> Arist. Ethic., <\/em> lib. viii. cap. 5.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Dan 6:10-13<\/p>\n

10Now when Daniel knew that the document was signed, he entered his house (now in his roof chamber he had windows open toward Jerusalem); and he continued kneeling on his knees three times a day, praying and giving thanks before his God, as he had been doing previously. 11Then these men came by agreement and found Daniel making petition and supplication before his God. 12Then they approached and spoke before the king about the king’s injunction, Did you not sign an injunction that any man who makes a petition to any god or man besides you, O king, for thirty days, is to be cast into the lions’ den? The king replied, The statement is true, according to the law of the Medes and Persians, which may not be revoked. 13Then they answered and spoke before the king, Daniel, who is one of the exiles from Judah, pays no attention to you, O king, or to the injunction which you signed, but keeps making his petition three times a day.<\/p>\n

Dan 6:10 Now when Daniel knew the document was signed Daniel was not taken off guard, but he was more loyal to his lifestyle faith (cf.Dan. Dan 6:15; Dan 6:20) than to the comings and goings of these jealous political leaders and their schemes.<\/p>\n

(now in his roof chamber he had windows open toward Jerusalem) These roof chambers were used as summer sleeping quarters (cf. James M. Freeman, Manners and Customs of the Bible, pp. 171-172). Apparently for Daniel it was a place of where he prayed three times a day facing the ancient, destroyed city of Jerusalem (cf. 1Ki 8:44; 1Ki 8:48; 2Ch 6:34; 2Ch 6:38; Psa 28:2; Psa 138:2).<\/p>\n

he continued kneeling on his knees The normal position of Jewish prayer is standing with the hands and head lifted to heaven with the eyes open (in dialog with God). Sometimes kneeling was done for urgency (cf. 1Ki 8:54; 2Ch 6:13; Ezr 9:5; Psa 95:6 : Isa 45:23).<\/p>\n

three times a day This phrase reflects the daily times of prayer in the temple in Jerusalem. Traditionally Jews prayed at the time of the morning (Psalms 5) and evening (cf. Dan 9:21; Psalms 4) sacrifice (called the Continual, Exo 29:39; Num 28:1-8; Num 28:10; Num 28:15; Num 28:23-24), as well as at noon (cf. Psa 55:17). Daniel commemorated the ritual moments of the destroyed temple’s schedule in his private prayer.<\/p>\n

Dan 6:11 came by agreement This is the same Aramaic word used in Dan 6:6; Dan 6:15 for their coming before the King.<\/p>\n

Dan 6:13 who is one of the exiles from Judah Racial and religious prejudices are used to attack Daniel.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

his house. Not into a secret, or public place. <\/p>\n

toward Jerusalem. Remembering Solomon’s prayer (1Ki 8:47-50). <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Dan 6:10<\/p>\n

Dan 6:10 Now whenH1768 DanielH1841 knewH3046 thatH1768 the writingH3792 was signed,H7560 he wentH5954 into his house;H1005 and his windowsH3551 being openH6606 in his chamberH5952 towardH5049 Jerusalem,H3390 heH1932 kneeledH1289 uponH5922 his kneesH1291 threeH8532 timesH2166 a day,H3118 and prayed,H6739 and gave thanksH3029 beforeH6925 his God,H426 asH3606 H6903 H1768 he didH1934 H5648 aforetime.H4481 H6928 H1836 <\/p>\n

Dan 6:10 <\/p>\n

Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.<\/p>\n

It was Daniel’s custom to pray on his knees, three times a day to his God in the upper chamber of his house, the window thereof being open towards Jerusalem. He continued this custom even after the issuing of Darius’ foolish decree. Daniel’s enemies counted on this and they intended to catch him in the act. Daniel’s windows were open, not closed with lattice-work in the direction of Jerusalem. Daniel did not go into his chamber and pray to God as a result of the new law. Rather he was in the habit of doing this and quite simply refused to alter his worship to God as a result of any manmade law.<\/p>\n

The custom of turning in prayer toward Jerusalem originated after the building of the temple at Jerusalem as the dwelling-place of Jehovah. The offering of prayer three times a day-namely, at the third, sixth, and ninth hour, i.e., at the time of the morning and the evening sacrifices and at mid-day can be traced back to the times of David, for we find the first notice of it in Psa 55:17. Jerusalem and the temple lay in ruins at this time. Daniel, being in his eighties now, would never again in his life be able to attend the temple sacrifices and offer his worship to God in the place where he dwelt among his people. The best he could do was to offer prayer and supplication to God at the time of day when those sacrifices would have been taking place. <\/p>\n

Let us pause here and reflect on Daniel’s prayer life. If Daniel could find the time to habitually pray three times a day amidst the business of administrating the business of an empire, there is no reason why we today cannot do the same. Which of us can justly say he is too busy to have time to pray? let us resolve ourselves to adopt this blessed habit, and commit ourselves to dedicated times of prayer to God. In so doing we shall find that the blessings from above will manifest themselves in our lives both in helping us in our day to day duties and by procuring for us strength and resolve for the accomplishment of our service to God. Christians today have priceless blessing in that with Jesus Christ as our mediator, we can lay our petitions at the feet of God almighty on His throne. And as Christians we are guaranteed that our prayers are heard by the Almighty. Let us never forget this and let us avail ourselves of the opportunities we have for prayer. Our lives will be better for it and we will be blessed beyond measure. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Open Windows<\/p>\n

And when Daniel knew that the writing was signed, he went into his house; (now his windows were open in his chamber toward Jerusalem;) and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.Dan 6:10.<\/p>\n

Windows as we use them to-day serve a double purpose. They not only admit the air, they also provide a view. We value them for vision as much as for ventilation. They feed our eyes as well as our lungs. Whether it be landscape or street, wooded valley, winding river and tree-crested hill, or thronged pavement, bustling crowd and jostling traffic, we crave to see out of our windows. If the wood shuts out our view, some trees must fall: if the room looks on blank walls, its rent is less. The modern man values his window for the world it opens to him without, not simply for the light it furnishes him within. And so when we can we choose the house with a view, the room with a view. When we re-model the old building, we plan cunningly to secure a vista. Walls are pierced and towers are reared and wings are built for the sake of the prospect. Happy the man who can afford it, secure it, and enjoy it. Many eyes go hungry for beauty most days of their life save for the sight of Gods changing sky.<\/p>\n

In the architecture of the spirit there are fewer disabilities. I cannot choose the site on which my life has to be lived, nor can I decide the shape of the dwelling of the soul, but I can break through the wall and throw out a window where I choose. First, I must see to it that there are casements through which knowledge and love pour in plentifully. But this is not enough. I miss my birthright unless some opening be found or formed, though only a loophole, through which I can gaze on a chosen scene and descry the prospect I prefer. Without the window of vision, life lacks the splendour of spaciousness. We are invited to see not only the King in His beauty but also the far-stretching land. Though the house of my soul be but a hut, yet I can escape from littleness, if the land of far distances is open to my gaze. Though my lot be cast in a palace, if I have never learnt to throw back the shutters and to seek the horizon, I live a prisoned life.<\/p>\n

Daniels open windows give us a revelation of<\/p>\n

I.The Courage of the Open Window.<\/p>\n

II.The Piety of the Open Window.<\/p>\n

III.The Imagination of the Open Window.<\/p>\n

I<\/p>\n

The Courage of the Open Window<\/p>\n

1. The story of Daniel reads like a romance. He had been brought as a captive from Jerusalem at the age of twelve. On account of his comeliness and intellectual promise he had been selected, with other captive youths of noble lineage, to receive an education in Babylonian lore. He was assigned to the royal bounty at the kings table. A difficulty here confronted him. The meat that was spread upon the table had previously been offered on the altars of pagan gods. It is written, Daniel purposed in his heart that he would not defile himself with the kings meat. The alternative, which he chose, was a simple diet of pulse and water. He was the stuff that heroes are made of.<\/p>\n

Time passed. Step by step he rose to successive positions of honour and responsibility until, the Medo-Persian Empire being divided into one hundred and twenty satrapies, he was made one of a triumvirate to rule over them. But his success and faithfulness had provoked the hostility of his pagan confrres; envy ever hates the excellence it cannot reach. In matters of public trust they could find no occasion against him; he was vulnerable only at one pointhis religion. He was a Jew, a nonconformist. For many years he had been loyal to his ancestral faith. And just there the trap was laid for him. No doubt there were other Jews in Babylon. Daniel was a Jew who had reached a high place and influence. It was with Daniel as with Merlin in The Idylls of the King:<\/p>\n

Sweet were the days when I was all unknown,<\/p>\n

But when my name was lifted up, the storm<\/p>\n

Brake on the mountain and I cared not for it.<\/p>\n

Right well know I that Fame is half-disfame,<\/p>\n

Yet needs must work my work.<\/p>\n

The conspirators knew the weakness of their king. They said to him, King Darius, live for ever. We have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, shall be cast into the den of lions. It was, in fact, a proposition to deify the king. He was overcome by their flattery. The proclamation was drawn up, and the royal seal was affixed, making it a law of the Medes and Persians, which altereth not.<\/p>\n

The weak King blundered into the snare so dexterously spread at his feet. Not the faintest suspicion crossed his mind of the insidious design which underlay this piece of flattery. It pleased him to imagine that for a whole month, in all the provinces of his kingdom, men would be praying to him as to a god. And the proposal did not strike him as being in any way ridiculous. Among the Medes and Persians, the divinity that doth hedge a king was something more than a figure of speech. The monarch was regarded in some sort as an incarnation of Ahura Mazda, the Supreme Deity. His decrees were infallible, and could not be repealed. He dwelt in the privacy of his palace, secluded from the eyes of the profane crowd; fenced round by an etiquette fantastic in its stringency. The sculptures of Persepolis show the monarch wearing a peculiar kind of shoe, so as to elevate him above the stature of common men. The Persian kings, like the Emperors of Rome, were formally deified after death; their tombs became a kind of temple, where sacrifice was regularly offered. Thus Darius saw nothing absurd in his courtiers proposal, and readily gave his assent.1 [Note: P. Hay Hunter, The Story of Daniel, 295.] <\/p>\n

2. Now it is evident that the Jews at Babylon might have conformed to this edict without any apparent sacrifice of principle. It did not touch the central doctrine of their faith; they were not commanded by it to worship any other God, they were not required by it to pay any Divine honour to the king. It was a negative, not a positive, decree. No royal mandate could touch their private devotions or check the free aspiration of their souls after God. The pious Jew might still hold converse with Jehovah; no law of Mede or Persian could render impossible that devout resolve of the Psalmist: My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips; when I remember thee upon my bed, and meditate on thee in the night watches. Persecution was not attempted; open apostasy was not required. Indeed, we can conceive that a spiritually-minded Jew might even have thanked God for the decree as not practically affecting his own religion, and yet, by a months suspension of idolatrous rites, striking a heavy blow at the false faith of his conquerors. Why, we may ask, should Daniel have fallen into a trap it was so easy to avoid? He need not drop one petition out of his daily prayers. He need not by word or gesture pay blasphemous honour to the new sovereign. Why should he obtrude his disobedience? Why should he expose himself to the skulking enemies who laid their treacherous ambush, and were bent upon his ruin? Was he courting martyrdom in its most awful form, as we know that some early Christians courted it with such enthusiastic self-devotion that at last the Church was compelled to anathematize the needless sacrifice of her sons? Was he reckless of the life so precious to his countrymen, who looked to him as their chief bulwark and champion, and whose hopes must have been bound up with the perpetuation of his influence?<\/p>\n

There is something unspeakably sublime in the line taken by that Hebrew courtier. No fanatic was he, no headlong zealot, but the wisest and most diplomatic of statesmen and the farthest-sighted of men. Calmly and deliberately, with no false pride and no miscalculation of the danger, but perfectly aware of the risk, and counting all the cost to himself and to others, he went into his house; (now his windows were open in his chamber toward Jerusalem;) and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.<\/p>\n

What was it Luther meant when in the face of pope and council he insisted that the human intelligence must be freed? Unless I be convicted of error by the Scriptures or by powerful reasons, neither can nor will I dare to retract anything. Here stand I. I can do no otherwise. God help me. Oh the power and revelation of that word, Dare! It was the serious utterance of a brave, religious, human soul. So it has appealed to all human souls always. But it was the utterance of a soul conscious of God and of its own mysterious self. I dare not retract, it said. It was no outburst of wilfulness. The two compulsions, the compulsion to tell Gods truth to men, and the compulsion to come near to God Himself, held him so fast that he could not escape. There was no wilfulness. It was not that he would not be the slave of authority. He did not dare to be. It was not so much that he refused the obedience of men as that he gave himself heart and soul to the obedience of God.1 [Note: Phillips Brooks, Essays and Addresses, 381.] <\/p>\n

II<\/p>\n

The Piety of the Open Window<\/p>\n

1. Daniel kneeled and prayed. He had arrived at an age when rash enthusiasm does not as a rule commend itself. And it would have been the easiest thing in the world to have refrained from making any open parade of his devotions. Who was to know, if he did not choose to tell, how Daniel passed his hours of seclusion? He was not a poor young captive now, but a great noble whose bidding multitudes obeyed, second only to the king himself; none dare intrude on his privacy. And it would not only have been the part of prudence to keep his religious observances to himself; he may well have felt that it would be for the interests of his adopted country that he and no other should steer the ship of State through the troubled waters of foreign policy. Mens prayers can be said in private as well as in public; and God would hear him no less in his secret chamber than if he were in the Temple at Jerusalem. If ever a man had good excuse for not making any open and public profession of unpopular beliefs, that man was Daniel. But yet he disobeyed the order of the king, and that with defiance. When he knew that the writing was signedthere was no delay until he might first gain the ear of the king and entreat his clemencywhen he knew that the writing was signed, he went into his house; (now his windows were open in his chamber toward Jerusalem;) and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.<\/p>\n

The story of Daniels trial is a parable of what happens every day, with young as with old. Things seem to be going well with us. Our lot is cast in a fair ground. We have a goodly heritage. Our religious life is easy, and requires no sacrifice, as it seems, either of comfort or fame or power. And then we suddenly discover that it would be for our advantage to conform more closely to the laws, social, moral, or religious, which the society around us prescribes. And self-interest urges that it is but a small matter, after all, that is at stake, and that it is not seemly to put ourselves in opposition to the opinions of the majority. Who are we that we should lay down rules for the conduct of life? Power and fame, these may be used for great and worthy ends; is it not the foolish part to sacrifice them for some fantastic scruple which even our best friends cannot understand? And so in our miserable self-deceit we silence the voice of conscience, and go on our way with one more link broken between ourselves and God. And if it be true quite generallyas indeed it is, and without qualificationthat if we disobey any slightest hint of conscience, no matter whether other people understand it or not, we do so at our peril, it is even more plainly and emphatically true that we dare not tamper with conscience in the special matter of prayer. It was in this particular that Daniel felt, and rightly felt, that he dare make no change in his daily habits. Prayer is so intimately associated with all that is best and strongest in the religious life that anything which tends to lessen the sense of its importance or its solemnity is injurious to the health of the soul. Prayer: it is the very heart and centre of religion; and therefore it is that the habit of persistence in prayer under difficulty is one of the most important habits which we can acquire.1 [Note: J. H. Bernard, Via Domini, 265.] <\/p>\n

O prayer, cried the impassioned preacher [Whitefield] in another part of his sermon at the second Calvinistic Methodist Conference, O prayer, prayer! it brings and keeps God and man together; it raises man up to God, and brings God down to man. If you would keep up your walk with God, pray, pray without ceasing. Be much in set prayer. When you are about the common business of life, be much in secret ejaculatory prayer. Send, from time to time, short letters post to heaven, upon the wings of faith. They will reach the very heart of God, and will return to you loaded with blessings.2 [Note: L. Tyerman, The Life of George Whitefield, ii. 56.] <\/p>\n

2. Daniel prayed three times a day. Doubtless the points of time when he performed these acts of devotion were morning, noon, and night. The Jewish sacrifices morning and evening would suggest two of those times for prayer, if nature itself did not,if suggestion were necessary. But, as Martineau has beautifully said, All nations and all faiths of cultivated men have chosen the twilight hour, morning and evening, for their devotion, with an instinctive feeling that the Being of God is the meeting-place of light and shade, and that in approaching Him we must stand on the confines between the seen and the unseen. Although the midday prayer was not so general, yet pious souls at noontide refreshed themselves with an act of Divine communion. Daniel observed these times of prayer as he did aforetime. He had formed the habit. Regularity as to times of prayer is necessary if devotion is to be sustained. It is not the irregular and impulsive act, but the restraint of impulse, or at least its guidance, that forms habit.<\/p>\n

Daniel prayed three times a day, and, more than that, he had a particular place for praying, and a particular window at which he prayed, and a specific point on the western horizon towards which his devotions were directed. All of this was quite mechanical and formal; and yet we remember that Daniel was an exceedingly safe man in an emergency. The movements in the astronomic heavens are all of them along lines of mathematical precision, which at the first look may appear to rob the firmament and the dances of the stars of something of their poetry and song; and yet the fact, cold and unmelodious though it may be, enables us to compute the right ascension and declination of those stars for any given moment of the day, year, or century, which is something. Daniel was perhaps more methodical than poetic; but it is something to be able to forecast a mans latitude and longitude. The clock-work element in Daniels religion was quite conspicuous, and yet it is worth a good deal to have a man in trying times that will tick the minutes as distinctly as he, and strike with so full a ring when the hour comes round. It is good to have men who run so close with the sun that when it is foggy you can tell what time it is by looking in their faces.<\/p>\n

The devout, diligent practice of regular and unhurried Secret Prayer is needed if only to protect and develop the freedom and the truth of habitual secret communion with God. And the momentary acts, anywhere and everywhere, of inmost heart intercourse with the ever present Lord are needed if only to keep burning the souls altar-fire, that it may glow both more promptly and more brightly when we shut ourselves in with Him at the stated hour.1 [Note: H. C. G. Moule, Secret Prayer, 13.] <\/p>\n

It seems needless to say we must have fixed times for prayer; that is obvious, but the difficulty lies in a thorough appreciation of the need for a fixed rule as to its practice and its diligent observance. The whole question of prayer is one of grace, and not unfrequently grace is most specially given where there is the most punctual obedience. Unless we adhere faithfully to our appointed hours of prayer, we are apt to be seeking self rather than God, and there is no slight danger that our time will be lost; indeed, were there no other benefit in a habit of punctuality, that of constantly giving up self-will would be great. It may be that when the appointed hour for prayer arrives, we are not inclined to pray, or chance circumstances would lead us to postpone the duty, and unless we persevere, we will soon acquire a habit of following our own inclinations, and our prayers will be regulated by mere taste or impulse; we will fall into the error of mistaking feeling for grace; our devotions will probably be curtailed, for when the right time has been let slip it is not easily replaced, and if we feel at liberty to choose our own times of prayer, we will no doubt also feel free to shorten our devotions. It is but a step further, if we have no definite rule, to give up all regular prayer. Without the help of grace weariness inevitably creeps in, and if we have no imperative rule to obey, we will surely be tempted to throw aside an irksome duty.2 [Note: Self-Renunciation, 2.] <\/p>\n

3. The praying-place of Daniels chamber was in a different quarter from that of all the rest of the world. All the rest of the world looked eastward; he looked westward. The west was to them the region of death and darkness, while the east was the region of life and light. But to Daniel the west was the region of hope and new life. Salvation was to come not from the sunrise, but from the sunset, from the dark national calamities that were to endure for a night, while joy was to come in the morning, when the discipline of the darkness had purified and prepared his people for the light.<\/p>\n

Sun-worship was an abomination to the Jews; and therefore the arrangements both in the Tabernacle and Temple were such as to cause the worshippers to face not towards the east, but towards the west, in the functions of religion. Such also was the practice of the Jews in the synagogue when the Temple disappeared after the destruction of Jerusalem; and by setting their faces in an opposite direction to that of the heathen worshippers of the sun, they attested their abhorrence of that worship. And hence the significance of the vision of Ezekiel, in which he saw, with horror-stricken eyes, a number of worshippers standing at the door of the temple of God, between the porch and the altar, with their faces towards the east, worshipping the rising sun in that quarter. This attitude implied that they had turned their back upon the Temple, and all the holy worship that was carried on in it; that they had forsaken the living and true God, and gone back to the idolatries of the heathen.1 [Note: H. Macmillan, Gleanings in Holy Fields, 68.] <\/p>\n

4. The captive Jew of old in Babylon looked to the hills of Palestine. His desire was to them; his hope was from them. All the help that he expected to get in the world was to be derived from them. But the hills to which we are commanded and encouraged to look are higher than any earthly hills, and nearer too. We have to seek help from the highest source; and the highest source is not farthest off and most inaccessible, but nearest at hand and most easily got at. It is not hills on the remote horizon that are to give us help in our necessity, but hills that are around us, as the mountains are round about Jerusalem, closer, more impregnable, far richer in resources. Our help cometh from the Lord, who made heaven and earth. And let us remember that while His Divine presence fills immensity, His Saviour presence is peculiarly with His own.<\/p>\n

Some of my children have learnt to feel the Presence of God, walking from here to there again and again. We move about in God. He is around us and within us. We are like tiny sponges immersed in the Ocean of God.<\/p>\n

To gain the sense of this Presence is His gift, to be prayed for, and sought by continually doing little acts to please Him, so that almost unconscious prayer may grow more and more.<\/p>\n

Set yourself specially to cultivate the sense of the Presence of God, i.e., that you are walking about, acting, thinking, in God. For He is nearer to us than the air which we breathe. The air enters into our bodies and is cast forth again; God enters our souls to abide there.1 [Note: Spiritual Letters of Edward Bouverie Pusey, 296.] <\/p>\n

III<\/p>\n

The Imagination of the Open Window<\/p>\n

His windows were open in his chamber toward Jerusalem. Across far leagues, beyond palace and plain and desert, lay that city of the uplands. He would never see it again. The last living link with it had been snapped long ago. He had risen to a pinnacle of power in his adopted country. Vast affairs absorbed his attention. Yet his chosen chamber looked towards the west, and in the hours which he could call his own, when his inmost life was disclosed, he pushed back the lattices and looked towards Jerusalem as he knelt to pray. That unshuttered casement was the symbol of his spirit. Beyond the pomp and pageantry of the Persian capital, he ever turned to the city of his memories and his hopes. His was a soul with a view.<\/p>\n

1. None but a great poet could declare what the open window towards Jerusalem meant to Daniel. It was the city of his birth and of his God, the capital of his nation and the loadstone of his hopes. Prosperous and exalted, he was still the exile; it was the city of his love and of his dreams. But it is worth while to point out that it was neither superstition nor sentimentalism that drew his gaze towards the hill city in its ruin. It was not superstition. Muhammad, when he was feeling his way towards ceremonial details of the new faith, taught his followers for a while to turn towards Jerusalem when they prayed. The Jews failing to join him, he altered the direction towards Mecca. In either case, the impulse was superstition and the result an act of ritual. Had Daniel supposed that Jehovahs influence was supreme only at Jerusalem, his faith could never have triumphed in a city of towering ziggurats from whose lofty summits looked down victorious gods. If ever he was tempted to brood upon the shattered towers and ruined homes of the city of his birth, his faith conquered. He came to that Chamber of Vision to pray, and his habitual prayer was thanksgiving. He gave thanks before his God, as he did aforetime. Sentimentalism is impossible to him who lives as seeing him who is invisible. No, that outlook towards Jerusalem meant for him the tenderness which memory awakes, impulse to present duty, the confirmation of a dauntless hope. It meant an escape from the hardness and materialism and idolatry that hemmed in his life. It meant an easier approach to God and a surer starting-point for faith. The soul with a view is a soul with a way of escape and a path of ascent and a fountain of courage.<\/p>\n

Just as the Scottish emigrant in Canada dreams of the mountains and moors where he was born, and sees the glen again, and the burn swollen with the rain, and the dripping bracken, and the glory of purple heather; so Daniel in exile, heartsick if not homesick, craved for the land and the Temple that he loved. He could not see them; they were beyond his vision. It would bring them no nearer to fling wide the lattice. Yet an instinct that every one of us can understand moved him to open the window towards Jerusalem.1 [Note: G. H. Morrison, Sun-Rise, 212.] <\/p>\n

Not every one is born where nature or history have enriched the soil, but there is an answering echo in most mens breasts to these words of R. L. Stevenson:<\/p>\n

Blows the wind to-day, and the sun and the rain are flying,<\/p>\n

Blows the wind on the moors to-day and now,<\/p>\n

Where about the graves of the martyrs the whaups are crying,<\/p>\n

My heart remembers how.2 [Note: R. C. Gillie, The Soul with a View, 13.] <\/p>\n

An old lady, just returning from a visit to New Haven, said that there she sought the old homestead, to find not a vestige left except a venerable elm that had stood before her fathers door. I would have kissed it, she said, but for the passers-by. As it was, I stood and affectionately stroked the bark of the old tree. It may be that Daniel too had often looked away through these open windows, in fond remembrance of the scenes of his former life.3 [Note: D. J. Burrell, The Wondrous Cross, 118.] <\/p>\n

2. But Jerusalem was to Daniel more than the city of his fathers and of his birth. It was the city of his faith. It symbolized for him not indeed religion but the religious community. There were Jews in the alien city where he ruled in magnificence; there were no doubt informal gatherings which were the rudimentary beginnings of the synagogue, but Jerusalem with its Temple and its sacrifices was representative of the whole race in its religious aspect. The narrator means such thoughts to pass through our mind when we read of the lattices thrust back at the hour of prayer. This man cared not simply for his own soul or for his fellow-exiles but for his whole race, and the tie which bound together his nation was religious even more than racial. Jerusalem, then, was to Daniel what the Church is to us to-daythe focal point of the Divine influence upon earth. That influence is in humanity everywhere but it flows most freely and most fully in the fellowship of believing people we call the Church. We find Christ there in a perfectly definite sense. Where two or three are gathered together in my name, there am I in the midst of them, said He who is the Light that lighteth every man. Togetherness accentuates His presentness. The faith and the faithfulness of Christs people make them in their fellowship the natural and chosen dwelling-place of the Spirit of God, who once deigned to glorify the Temple of Jerusalem with His over-shadowing might. The Church of Christ is our Jerusalem.<\/p>\n

How blessed, how untiring, the joy of this great companionship [of the Christian Church]. Those who once had known all the loneliness of aliens, the misery of strangers and exiles, without any holy commonwealth, without any hope, are now no more strangers, and foreigners, but are fellow-citizens with the saints and of the household of God; are built into a holy temple, fitly framed together, laid upon the strong foundations of the Apostles and the prophets. They have a city in heaven, which is their dear motherland; Jerusalem on high, which is the mother of us all. There their citizenship lies; and on earth they walk in all the virtues of the holy citizenship, in the habits of delightful intercourse, in the beauty of fellowship; with all lowliness and meekness, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace.<\/p>\n

It was no dead metaphorno vague allegoryto those who heard the Lord and the Apostles tell of a family of Godof a household of Christof a country, a kingdom, a holy nationof a temple fitly framedof a body compacted and entire. Yet what meaning, what reality can our broken Christianity give to words like these?<\/p>\n

And are we content that they should have no meaning? Are we content to shut ourselves up in the narrow question, Am I saved? Shall we fasten our eyes on nothing but our own private interest in Christour own personal receipt for getting to Heaven, as if that were something that concerned no one but ourselves?1 [Note: H. Scott Holland.] <\/p>\n

3. Moreover, Jerusalem was to Daniel the ideal city, the city of daring hope. Piercing the shadowy future, he saw that its destiny was high, its career by no means ended; it was no mere melancholy survival of shattered hopes. From Jerusalem up to God and from God down to Jerusalemthese two paths the eyes of the prophet followed daily. God and Jerusalem he saw together, and each helped him to see the other.<\/p>\n

To different eyes the vision will take diverse forms. Blake speaks of a spiritual, fourfold London of which he dreamed. He was not much concerned with the material aspect of the city. He knew that this would be admirable if the dwellings of the Spirit were well formed and nobly conceived and conscientiously built together. Here is his description of the real, essential London, of which streets and squares are but the material casing, revealing or obscuring it. Lo, the stones are pity, and the bricks well wrought affections, enamelled with love and kindness; the tiles engraven gold, labour of merciful hands; the beams and rafters are forgiveness, the mortar and cement of the work tears of honesty; the nails and the screws and iron braces are well wrought blandishments, and well contrived words; firm fixing, never forgotten, always comforting the remembrance; the floors humility; the ceilings devotion; the hearths thanksgiving. Blakes words buried for a century in obscurity have become a watchword to-day<\/p>\n

I will not cease from Mental Fight,<\/p>\n

Nor shall my Sword sleep in my hand,<\/p>\n

Till we have built Jerusalem<\/p>\n

In Englands green and pleasant Land.2 [Note: R. C. Gillie, The Soul with a View, 22.] <\/p>\n

Open Windows<\/p>\n

Literature<\/p>\n

Almond (H. H.), Sermons by a Lay Headmaster, i. 94.<\/p>\n

Arnold (T.), Sermons, iii. 175.<\/p>\n

Bernard (J. H.), Via Domini, 262.<\/p>\n

Burrell (D. J.), The Wondrous Cross, 114.<\/p>\n

Byrum (E. E.), The Secret of Prayer, 23.<\/p>\n

Campbell (R. J.), Sermons addressed to Individuals, 37.<\/p>\n

Gillie (R. C.), The Soul with a View, 3.<\/p>\n

Gray (W. H.), Our Divine Shepherd, 247.<\/p>\n

Huntington (F. D.), Christ in the Christian Year: Trinity to Advent, 155.<\/p>\n

Hutchings (W. H.), Sermon-Sketches, i. 288.<\/p>\n

Jay (W.), Short Discourses, ii. 239.<\/p>\n

Kempthorne (J.), Brief Words on School Life, 104.<\/p>\n

Leach (C.), Old Yet Ever New, 221.<\/p>\n

MacColl (M.), Life Here and Hereafter, 198.<\/p>\n

Macmillan (H.), Gleanings in Holy Fields, 66.<\/p>\n

McNeill (J.), Regent Square Pulpit, ii. 225.<\/p>\n

Morrison (G. H.), Sun-Rise, 207.<\/p>\n

Parkhurst (C. H.), The Pattern in the Mount, 90.<\/p>\n

Rowland (A.), Open Windows, 9.<\/p>\n

Spurgeon (C. H.), Metropolitan Tabernacle Pulpit, xiv. (1868), No. 815; xx. (1874), No. 1154.<\/p>\n

Vaughan (C. J.), University Sermons, 199.<\/p>\n

Vaughan (J.), Sermons (Brighton Pulpit), xvi. (1878), No. 1061.<\/p>\n

Christian Age, xxviii. 275 (T. de W. Talmage).<\/p>\n

Christian World Pulpit, xl. 273 (Canon Duckworth).<\/p>\n

Church of England Magazine, xxv. 282 (H. S. Richmond); xxvii. 240 (B. H. Blacker); xlv. 240 (T. Grantham).<\/p>\n

Churchmans Pulpit: Twenty-second Sunday after Trinity, xiii. 182 (W. Downey); Sermons to the Young, xvi. 357 (A. Aitken).<\/p>\n

Contemporary Pulpit, 2nd Ser., v. 309 (J. Vaughan).<\/p>\n

Literary Churchman, xxxviii. (1892) 444 (E. R. Sill).<\/p>\n

Fuente: The Great Texts of the Bible<\/b><\/i><\/h4>\n

when: Luk 14:26, Act 4:17-19 <\/p>\n

his windows: 1Ki 8:30, 1Ki 8:38, 1Ki 8:44, 1Ki 8:48-50, 2Ch 6:38, Psa 5:7, Jon 2:4, Heb 4:16 <\/p>\n

he kneeled: 1Ki 8:54, 2Ch 6:13, Ezr 9:5, Psa 95:6, Luk 22:41, Act 7:60, Act 9:40, Act 20:36, Act 21:5, Eph 3:14 <\/p>\n

three: Dan 6:13, Psa 55:17, Psa 86:3, *marg. Act 2:1, Act 2:2, Act 2:15, Act 3:1, Act 10:9 <\/p>\n

gave: Psa 34:1, Phi 4:6, Col 3:17, 1Th 5:17, 1Th 5:18, Heb 13:15 <\/p>\n

as he: Neh 6:11, Psa 11:1, Psa 11:2, Mat 10:28-33, Luk 12:4-9, Act 4:18, Act 4:19, Act 4:29, Act 5:20, Act 5:29, Act 5:40-42, Act 20:24, Phi 1:14, Phi 1:20, Rev 2:10, Rev 2:13 <\/p>\n

Reciprocal: Gen 8:6 – opened the window 1Ki 8:29 – toward this place 2Ch 6:20 – toward this place 2Ch 6:34 – toward Job 36:21 – this Psa 11:3 – what Psa 28:2 – thy holy oracle Psa 109:4 – but I Psa 119:110 – yet I erred Psa 137:5 – I forget Psa 138:2 – toward Pro 28:1 – the righteous Dan 9:3 – I set Mat 6:5 – when Mat 22:21 – and Mar 3:3 – he saith Mar 10:17 – kneeled Luk 6:12 – that Act 8:1 – except Act 10:2 – and prayed Eph 5:4 – but Eph 6:18 – Praying Heb 11:23 – and they 1Pe 4:19 – in Rev 11:17 – We give<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

PRIVATE PRAYER<\/p>\n

Daniel kneeled upon his knees three times a day, and prayed.<\/p>\n

Dan 6:10<\/p>\n

I. Daniel was a wonderful man.He was the third ruler in the greatest empire of the world. He was the patriarch to the people in their exile. He was the inspired author of a great book. He was a sage, a prophet, and an intercessor. Never, perhaps, has the world seen a busier man. And yet that man found time regularly for acts of prayer three times a day!<\/p>\n

II. Remark it, men of business! Remark it, women of various occupations!The busiest always have the most leisure. The busiest never complain of want of time for God. Want of time may be an excuse, but want of time is never the reason.<\/p>\n

III. And is it too much to trace all Daniels greatnessunparalleled by any private character in all historyto those habits of secret devotionthat great measure of personal religion; and that deep means of all grace?<\/p>\n

IV. Be sure of this, that none ever tamper with private prayer without a corresponding and inevitable detriment to their own souls.For the prayer of the chamber is the key of the life.<\/p>\n

V. And you will have very plain tokens of Gods love and favour very soon.And all the day long you will go about meeting the answers to your prayers; for it is not at the Day of Judgment only, but often, and long before, those words will come true, Pray to thy Father in secret, and thy Father which seeth in secret shall reward thee openly.<\/p>\n

Rev. Jas. Vaughan.<\/p>\n

Illustrations<\/p>\n

(1) As a general habit, it is by far the best in your private prayer to pray in your own words, and as your own heart dictates. No prepared form, however good, can represent all your feelings and desires. And individuality will be the stamp of private prayer; and forms of prayer are as inappropriate there as they are essential here. Every one, in public worship, does and must use forms, either the form of a prayer-book, or the far inferior form of the mind of the minister who is leading the prayer. Still, a form of prayer, even in your own chamber, is sometimes, through our infirmities, necessary, and often helpful. Therefore have one, to use when you want it, always at hand. Supplement your own prayer with it. If you like, employ it partly, but not always, and not chiefly. Before you pray, you will do well to settle with yourself, for a minute or two, what you are specially going to ask, to supplicate, to thank for. Be still a minute. Every sanctuary wants its porch. And you cannot be too minute. Think in detail. Pray in detail about particular mercies, particular sins, particular wants, particular cares. The days circumstances. Deal with the day. You cannot be too minute. For whatever you are besides, be real; and reality always lies in little things.<\/p>\n

(2) Make it a rule and a habit that whenever a certain time comes round, in the middle of the day, you will secure a little pause in your own heartif it be only for a minute or twofor a secret act of communion with God. All, however busy, can compass this. Nevertheless, do not make a slavery of that which should be, and is, perfectly free, nor distress yourself by an omission, your conscience being witness that you love it, and would do it if you could. No public worship should ever supersede private prayer. It would be ill-purchased at such a price!<\/p>\n

Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

Dan 6:10. When Daniel knew might be taken to mean that Daniel went to his house to pray just because he learned of the edict, and that he did it for spite. His whole life and character would forbid such a conclusion. Besides that, the verse concludes with the words as he did aforetime. This shows that he did not make any change in his practices just because of this edict. In truth, it was evidently their witnessing that pructice that caused the men to bring about that particular kind of degree. But the phrase means as if it said, “though Daniel knew,” or “notwithstanding that Daniel knew.” The point is that Daniel was not intimidated out of his regular service to God by hearing the persecuting edict of the king.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Dan 6:10. Now when Daniel knew that the writing was signed, he went into his house, &c. He did not retire to the country, or abscond for some time, though he knew that the law was levelled against him; but because he knew it was so, therefore he stood his ground, knowing that he had now a fair opportunity of honouring God before men, and showing that he preferred his favour, and his own duty to him, before life itself. And his windows being open in his chamber The LXX. read, , in his upper rooms. It seems to have been a custom among the devout Jews to set apart some upper room, or rooms, in their houses, for their oratories, as places the farthest from any noise or disturbance. So we read, Tob 3:17, that Sarah came down from her upper chamber: and, the apostles assembled in an upper room, Act 1:13. Toward Jerusalem According to the ancient custom of the Jews; for those who were in the country, or in foreign lands, turned themselves toward Jerusalem; and those who were in Jerusalem turned themselves toward the temple to pray, conformably to Solomons consecration-prayer, 1Ki 8:48-49. He prayed, it seems, with his windows quite open to view, the shutters being removed, since he chose to make his testimony to the exclusive worship of God, neglected by others, as public as might be, that he might show he was neither ashamed of worshipping Jehovah, the God of his fathers, nor afraid of any thing he might suffer on that account; and he had them open toward Jerusalem, to signify his affection for the holy city, though now in ruins, and the remembrance he had of its concerns daily in his prayers. He kneeled upon his knees The most proper posture in prayer, most expressive of humility before God, of reverence for him, and submission to him; three times a day Morning, noon, and evening, the hours of prayer observed by devout men of former times, Psa 55:17; which religious custom was continued by the apostles, with whom the third, the sixth, and the ninth hours were times of prayer; and prayed, and gave thanks before his God He joined prayer and thanksgiving together in all his devotions, in which he is an example for our imitation. Thanksgiving ought to make a part of every one of our prayers; for when we pray to God for the mercies we want, we ought to praise him for those we have received. Observe, reader, though Daniel was a great man, he did not think it below him to be thrice a day upon his knees before his Maker; though he was an old man, and it had been his practice from his youth up, he was not weary of this kind of well-doing; and though he was a man of business, of great and important business, and that for the service of the public, he did not think this would excuse him from the daily exercises of prayer and praise. How inexcusable then are they who have but little to do in the world, and yet will not do thus much for God and their souls! As he did aforetime He did not abate his prayers because of the kings command, and through fear of death by the lions; nor did he break the law purposely: for he did no more than he had been wont to do aforetime, he only persevered in his former long-continued course.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

6:10 Now when Daniel knew that the writing was signed, he went into his house; and his {e} windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.<\/p>\n

(e) Because he would not by his silence show that he consented to this wicked decree, he set open his windows toward Jerusalem when he prayed: both to stir up himself with the remembrance of God’s promises to his people, when they should pray toward that temple, and also that others might see that he would neither consent in heart nor deed for these few days to anything that was contrary to God’s glory.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

3. Daniel’s faithfulness and Darius’ predicament 6:10-15<\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The new decree did not deter Daniel from continuing to pray for the welfare of the city where God had sent them into exile, and for the Jews’ return from exile. That this was the subject of his praying, among other things, including thanksgiving (Dan 6:10), seems clear since Daniel possessed a copy of Jeremiah’s prophecy (Dan 9:2; cf. Jer 29:1; Jer 29:7; Jer 29:10). Jeremiah had written that God had promised to hear such prayers, if they were sincere and wholehearted, to restore the fortunes of the Jews, and to re-gather them to the Promised Land (Jer 29:12-14). Cyrus issued his decree allowing the Jews to return from exile in 538 B.C. (2Ch 36:22-23; Ezr 1:1-4). The events of Daniel 6 must have happened just before or shortly after this great turning point in Israel’s history. The events recorded in this chapter undoubtedly played some part in Cyrus’ decision to favor the Jews. Daniel refused to pray to the king, but he willingly prayed to the king’s Sovereign.<\/p>\n

"It is not a question of a positive sin which he will not commit, but of a positive duty which he will not omit." [Note: Driver, p. 71.] <\/span><\/p>\n

Solomon had taught the Jews to pray to the Lord facing Jerusalem, since that is where He promised to be<\/span> in a special sense for them (2Ch 6:21; 2Ch 6:34-39; cf. Psa 5:7). Jesus Christ later taught that the place of worship is not as important as truly spiritual worship (Joh 4:20-24). Daniel’s kneeling posture, reminiscent of Solomon’s at the temple dedication, indicated his dependence on God as a supplicant. Normally the Jews stood when they prayed (cf. 1Ch 23:30; Nehemiah 9; Mat 6:5; Mar 11:25; Luk 18:11; Luk 18:13), but they kneeled (and prostrated themselves) when they felt a more urgent need (cf. 1Ki 8:54; Ezr 9:5; Luk 22:41; Act 7:60; Act 9:40; Act 20:36; Act 21:5). Praying three times a day was evidently the practice of godly Jews dating back to David, if not before then (cf. Psa 55:16-17). The fact that his window was open evidently symbolized for Daniel that his prayers were unhindered. Windows in ancient Near Eastern cities were normally small, high, and had a lattice covering, so Daniel was probably not praying with his window open to be seen by others. [Note: Baldwin, p. 129.] <\/span><\/p>\n

"While Daniel’s consistency of life and testimony has been evident throughout the book of Daniel, here we learn the inner secret. In spite of the pressures of being a busy executive with many demands upon his time, Daniel had retired to his house three times a day to offer his prayers for the peace of Jerusalem as well as for his personal needs. This was not the act of a person courting martyrdom but the continuation of a faithful ministry in prayer which had characterized his long life." [Note: Walvoord, p. 138.] <\/span><\/p>\n

"It was this prayer-fellowship with Yahweh that had safeguarded Daniel from the corrupting influences of Babylonian culture." [Note: Archer, "Daniel," p. 79.] <\/span><\/p>\n

"It is a common observation that those who have no regular habits of prayer very seldom do much praying. It is well for God’s people purposefully and deliberately to set aside and faithfully adhere to a definite prayer schedule. Prayer is thus recognized as a [sic<\/span>] important part of the Christian life and given the place which it deserves." [Note: D. Edmond Hiebert, Working with God: Scriptural Studies in Intercession, p. 110.] <\/span><\/p>\n

"In times of testing believers need to remain faithful to God. Sometimes this will require:<\/p>\n

•    Wisdom<\/span> to seek a creative compromise that enables the believer to meet society’s expectations without violating his or her beliefs (Dan 1:8-14).<\/p>\n

•    Courage<\/span> to be willing to stand up for one’s beliefs when no compromise is possible (Dan 3:15-18).<\/p>\n

•    Personal discipline<\/span> to develop a lifestyle of faithfulness so the right response to a test will come ’naturally’ (Dan 6:10)." [Note: Dyer, in The Old . . ., p. 703.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

STOPPING THE MOUTHS OF LIONS<\/p>\n

ON the view which regards these pictures as powerful parables, rich in spiritual instructiveness, but not primarily concerned with historic accuracy, nor even necessarily with ancient tradition, we have seen how easily “the great strong fresco-strokes” which the narrator loves to use “may have been suggested to him by his diligent study of the Scriptures.”<\/p>\n

The first chapter is a beautiful picture which serves to set forth the glory of moderation and to furnish a vivid concrete illustration of such passages as those of Jeremiah: “Her Nazarites were purer than snow; they were whiter than milk; they were more ruddy in body than rubies; their polishing was of sapphire.” {Lam 4:7}<\/p>\n

The second chapter, closely reflecting in many of its details the story of Joseph, illustrated how God “frustrateth the tokens of the liars, and maketh diviners mad; turneth wise men backward, and maketh their knowledge foolish; confirmeth the word of His servant, and performeth the counsel of His messengers.” {Isa 44:25-26}<\/p>\n

The third chapter gives vividness to the promise, “When thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee.” {Isa 43:2}<\/p>\n

The fourth chapter repeats the apologue of Ezekiel, in which he compares the King of Assyria to a cedar in Lebanon with fine branches, and with a shadowy shroud, and fair by the multitude of his branches, so that all the trees of Eden that were in the garden of God envied him, but whose boughs were “broken by all the watercourses until the peoples of the earth left his shadow.” {Eze 31:2-15} It was also meant to show that “pride goeth before destruction, and a haughty spirit before a fall.” {Pro 16:18} It illustrates the words of Isaiah: “Behold, the Lord, the Lord of hosts, shall lop the bough with terror; and the high ones of stature shall be hewn down, and the haughty shall be humbled.” {Isa 10:33}<\/p>\n

The fifth chapter gives a vivid answer to Isaiahs challenge: “Let now the astrologers, the stargazers, the monthly prognosticators, stand up and save thee from these things which shall come upon thee.” {Isa 47:13} It describes a fulfilment of his vision: “A grievous vision is declared unto thee; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media.” {Isa 21:2} The more detailed prophecy of Jeremiah had said: “Prepare against Babylon the nations with the kings of the Medes. The mighty men of Babylon have forborne to fight One post shall run to meet another, and one messenger to meet another, to show the King of Babylon that his city is taken at one endIn their heat I will make their feasts, and I will make them drunken, that they shall rejoice, and sleep a perpetual sleep, and not wake, saith the Lord How is Sheshach taken! and how is the praise of the whole earth surprised! And I will make drunk her princes, and her wise men; her captains, and her rulers, and her mighty men; and they shall sleep a perpetual sleep, and not wake, saith the King, whose name is the Lord of hosts” {Jer 51:28-57}<\/p>\n

The sixth chapter puts into concrete form such passages of the Psalmist as: “My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword”; {Psa 57:4} and-“Break the jaw-bones of the lions, O Lord”; and-“They have cut off my life in the dungeon, and cast a stone upon me” {Lam 3:53} -and more generally such promises as those in Isaiah. “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of Me, saith the Lord.” {Isa 57:17}<\/p>\n

This genesis of Haggadoth is remarkably illustrated by the apocryphal additions to Daniel. Thus the History of Susanna was very probably suggested by Jeremiahs allusion {Jer 29:22} to the two false prophets Ahab and Zedekiah, whom Nebuchadrezzar burnt. Similarly the story of Bel and the Dragon is a fiction which expounds Jer 51:44 : “And I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up.”<\/p>\n

Hitherto the career of Daniel had been personally prosperous. We have seen him in perpetual honour and exaltation, and he had not even incurred-though he may now have been ninety years old-such early trials and privations in a heathen land as had fallen to the lot of Joseph, his youthful prototype. His three companions had been potential martyrs; he had not even been a confessor. Terrible as was the doom which he had twice been called upon to pronounce upon Nebuchadrezzar and upon his kingdom, the stern messages of prophecy, so far from involving him in ruin, had only helped to uplift him to the supremest honours. Not even the sternness of his bearing, and the terrible severity of his interpretations of the flaming message to Belshazzar, had prevented him from being proclaimed triumvir, and clothed in scarlet, and decorated with a chain of gold, on the last night of the Babylonian Empire. And now a new king of a new dynasty is represented as seated on the throne; and it might well have seemed that Daniel was destined to close his days, not only in peace, but in consummate outward felicity.<\/p>\n

Darius the Mede began his reign by appointing one hundred and twenty princes over the whole kingdom; and over these he placed three presidents. Daniel is one of these “eyes” of the king. “Because an excellent spirit was in him,” he acquired preponderant influence among the presidents; and the king, considering that Daniels integrity would secure him from damage in the royal accounts, designed to set him over the whole realm.<\/p>\n

But assuming that the writer is dealing, not with the real, but with the ideal, something would be lacking to Daniels eminent saintliness, if he were not set forth as no less capable of martyrdom on behalf of his convictions than his three companions had been. From the fiery, trial in which their faithfulness had been proved like gold in the furnace, he had been exempt. His life thus far had been a course of unbroken prosperity. But the career of a pre-eminent prophet and saint hardly seems to have won its final crown, unless he also be called upon to mount his Calvary, and to share with all prophets and all saints the persecutions which are the invariable concomitants of the hundredfold reward. {Mat 19:29} Shadrach, Meshach, and Abednego had been tested in early youth: the trial of Daniel is reserved for his extreme old age. It is not, it could not be, a severer trial than that which his friends braved, nor could his deliverance be represented as more supernatural or more complete, unless it were that they endured only for a few moments the semblable violence of the fire, while he was shut up for all the long hours of night alone in the savage lions den. There are, nevertheless, two respects in which this chapter serves as a climax to those which preceded it. On the one hand, the virtue of Daniel is of a marked character in that it is positive, and not negative-in that it consists, not in rejecting an overt sin of idolatry, but in continuing the private duty of prayer; on the other, the decree of Darius surpasses even those of Nebuchadrezzar in the intensity of its acknowledgment of the supremacy of Israels God.<\/p>\n

Daniels age-for by this time he must have passed the allotted limit of mans threescore years and ten-might have exempted him from envy, even if, as the LXX adds, “he was clad in purple.” But jealous that a captive Jew should be exalted above all the native satraps and potentates by the kings favour, his colleagues the presidents (whom the LXX calls “two young men”) and the princes “rushed” before the king with a request which they thought would enable them to overthrow Daniel by subtlety. Faithfulness is required in stewards; {1Co 4:2} and they knew that his faithfulness and wisdom were such that they would be unable to undermine him in any ordinary way. There was but one point at which they considered him to be vulnerable, and that was in any matter which affected his allegiance to an alien worship. But it was difficult to invent an incident which would give them the sought-for opportunity. All polytheisms are as tolerant as their priests will let them be. The worship of the Jews in the Exile was of a necessarily private nature. They had no Temple, and such religious gatherings as they held were in no sense unlawful. The problem of the writer was to manage his Haggada in such a way as to make private prayer an act of treason; and the difficulty is met-not, indeed, without violent improbability, for which, however, Jewish haggadists cared little, but with as much skill as the circumstances permitted.<\/p>\n

The phrase that they “made a tumult” or “rushed” before the king, which recurs in Dan 6:11; Dan 6:18, is singular, and looks as if it were intentionally grotesque by way of satire. The etiquette of Oriental courts is always most elaborately stately, and requires solemn obeisance. This is why schylus makes Agamemnon say, in answer to the too-obsequious fulsomeness of his false wife, –<\/p>\n

“Besides, prithee, use not too fond a care To me, as to some virgin whom thou strivest To deck with ornaments, whose softness looks Softer, hung round the softness of her youth; Ope not the mouth to me, nor cry amain As at the footstool of a man of the East Prone on the ground: so stoop not thou to me!” <\/p>\n

That these “presidents and satraps,” instead of trying to win the king by such flatteries and “gaping upon him an earth-grovelling howl,” should on each occasion have “rushed” into his presence, must be regarded either as a touch of intentional sarcasm, or, at any rate, as being more in accord with the rude familiarities of license permitted to the courtiers of the half-mad Antiochus, than with the prostrations and solemn approaches which since the days of Deioces would alone have been permitted by any conceivable “Darius the Mede.”<\/p>\n

However, after this tumultuous intrusion into the kings presence, “all the presidents, governors, chief chamberlains,” present to him the monstrous but unanimous request that he would, by an irrevocable interdict, forbid that any man should, for thirty days, ask any petition of any god or man, on peril of being cast into the den of lions.<\/p>\n

Professor Fuller, in the Speakers Commentary, considers that “this chapter gives a valuable as well as an interesting insight into Median customs,” because the king is represented as living a secluded life, and keeps lions, and is practically deified! The importance of the remark is far from obvious. The chapter presents no particular picture of a secluded life. On the contrary, the king moves about freely, and his courtiers seem to have free access to him whenever they choose. As for the semi-deification of kings, it was universal throughout the East, and even Antiochus II had openly taken the surname of Theos, the “god.” Again, every Jew throughout the world must have been very well aware, since the days of the Exile, that Assyrian and other monarchs kept dens of lions, and occasionally flung their enemies to them. But so far as the decree of Darius is concerned, it may well be said that throughout all history no single parallel to it can be quoted. Kings have very often been deified in absolutism; but not even a mad Antiochus, a mad Caligula, a mad Elagabalus, or a mad Commodus ever dreamt of passing an interdict that no one was to prefer any petition either to God or man for thirty days, except to himself! A decree so preposterous, which might be violated by millions many times a day without the king being cognisant of it, would be a proof of positive imbecility in any king who should dream of making it. Strange, too-though a matter of indifference to the writer, because it did not affect his moral lesson-that Darius should not have noticed the absence of his chief official, and the one man in whom he placed the fullest and deepest confidence.<\/p>\n

The king, without giving another thought to the matter, at once signs the irrevocable decree.<\/p>\n

It naturally does not make the least difference to the practices or the purposes of Daniel. His duty towards God transcends his duty to man. He has been accustomed, thrice a day, to kneel and pray to God, with the window of his upper chamber open, looking towards the Kibleh of Jerusalem; and the kings decree makes no change in his manner of daily worship.<\/p>\n

Then the princes “rushed” thither again, and found Daniel praying and asking petitions before his God.<\/p>\n

Instantly they go before the king, and denounce Daniel for his triple daily defiance of the sacrosanct decree, showing that “he regardeth not thee, O king, nor the decree that thou hast signed.”<\/p>\n

Their denunciations produced an effect very different from what they had intended. They had hoped to raise the kings wrath and jealousy against Daniel, as one who lightly esteemed his divine autocracy. But so far from having any such ignoble feeling, the king only sees that he has been an utter fool, the dupe of the worthlessness of his designing courtiers. All his anger was against himself for his own folly; his sole desire was to save the man whom for his integrity and ability he valued more than the whole crew of base plotters who had entrapped him against his will into a stupid act of injustice. All day, till sunset, he laboured hard to deliver Daniel. The whole band of satraps and chamberlains feel that this will not do at all; so they again “rush” to the king to remind him of the Median and Persian law that no decree which the king has passed can be altered. To alter it would be a confession of fallibility, and therefore an abnegation of godhead! Yet the strenuous action which he afterwards adopted shows that he might, even then, have acted on the principle which the mages laid down to Cambyses, son of Cyrus, that “the king can do no wrong.” There seems to be no reason why he should not have told these “tumultuous” princes that if they interfered with Daniel they should he flung into the lions den. This would probably have altered their opinion as to pressing the royal infallibility of irreversible decrees.<\/p>\n

But as this resource did not suggest itself to Darius, nothing could be done except to cast Daniel into the den or “pit” of lions; but in sentencing him the king offers the prayer, “May the God whom thou servest continually deliver thee!” Then a stone is laid over the mouth of the pit, and, for the sake of double security, that even the king may not have the power of tampering with it, it is sealed, not only with his own seal, but also with that of his lords.<\/p>\n

From the lion-pit the king went back to his palace, but only to spend a miserable night. He could take no food. No dancing-women were summoned to his harem; no sleep visited his eyelids. At the first glimpse of morning he rose, and went with haste to the den-taking the satraps with him, adds the LXX-and cried with a sorrowful voice, “O Daniel, servant of the living God, hath thy God whom thou servest continually been able to deliver thee from the lions?”<\/p>\n

And the voice of the prophet answered, “O king, live forever! My God sent His angel, and shut the mouths of the lions, that they should not destroy me; forasmuch as before Him innocency was found in me; and also before thee, O king, have I committed no offence.”<\/p>\n

Thereupon the happy king ordered that Daniel should be taken up out of the lion-pit; and he was found to be unhurt, because he believed in his God.<\/p>\n

We would have gladly spared the touch of savagery with which the story ends. The deliverance of Daniel made no difference in the guilt of his accusers. What they had charged him with was a fact, and was a transgression of the ridiculous decree which they had caused the king to pass. But his deliverance was regarded as a Divine judgment upon them-as proof that vengeance should fall on them. Accordingly, not they only, but, with the brutal solidarity of revenge and punishment which, in savage and semi-civilised races, confounds the innocent with the guilty, their wives and even their children were also cast into the den of lions, and they did not reach the bottom of the pit before “the lions got hold of them and crushed all their bones.” They are devoured, or caught, by the hungry lions in mid-air.<\/p>\n

“Then King Darius wrote to all the nations, communities, and tongues who dwell in the whole world, May your peace be multiplied! I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for He is the living God, and steadfast forever, and His kingdom that which shall not be destroyed, and His dominion even unto the end. He delivereth and He rescueth, and He worketh signs and wonders in heaven and in earth, who delivered Daniel from the power of the lions.”<\/p>\n

The language, as in Nebuchadrezzars decrees, is purely Scriptural. What the Median mages and the Persian fire-worshippers would think of such a decree, and whether it produced the slightest effect before it vanished without leaving a trace behind, are questions with which the author of the story is not concerned.<\/p>\n

He merely adds that Daniel prospered in the reign of Darius and of Cyrus the Persian.<\/p>\n

The Prophetic Section Of The Book. <\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did formerly. 10. and his windows, &c.] more exactly, and also more … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 6:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21926","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21926","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21926"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21926\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21926"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21926"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21926"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}