Now, O king, establish the decree, and sign the writing, that it not be changed, according to the law of the Medes and Persians, which doesn’t alter.” Therefore king Darius signed the writing and the decree.
When Daniel knew that the writing was signed, he went into his house (now his windows were open in his room toward Jerusalem) and he kneeled on his knees three times a day, and prayed, and gave thanks before his God, as he did before. Then these men assembled together, and found Daniel making petition and supplication before his God. Then they came near, and spoke before the king concerning the king’s decree: “Haven’t you signed a decree that every man who makes a petition to any god or man within thirty days, except to you, O king, shall be cast into the den of lions?” The king answered, “This thing is true, according to the law of the Medes and Persians, which doesn’t alter.”
John Calvin 1540 · Public Domain On vv8, 10, 11, 12 Here, as I have said, it is sufficiently apparent…
Here, as I have said, it is sufficiently apparent how inclined to fallacies are the minds of kings when they think they can benefit themselves and increase their own dignity. For the king did not dispute long with his nobles but subscribed the edict; for he thought it might prove useful to himself and his successors: if he found the Chaldeans obedient to himself and rather prepared to deny the existence of every god than to refuse whatever he commanded! As to the use of the word, some, translate אסרא, asra, by “writing,” deriving it from “to cut in,” as we know that all laws were formerly graven on tablets of brass; but I interpret it more simply of their seeking from the king a signature of the writing, that is, he was to sign the edict after it was written. Which cannot be changed, they say — meaning, the edict is unchangeable and inviolable, according to the law of the Medes and Persians, which does not pass away — that is, which does not vanish, as also Christ says, Heaven and earth shall pass away, but my words shall not pass away, or shall never become vain. (Matthew 24:35; Mark 13:31.) As to his joining the Medes with the Persians, this arises from what we said before, since Cyrus and Darius reigned in common as colleagues. Greater dignity was granted to Darius, while the power was in the hands of Cyrus; besides, without controversy, his sons were heirs of either kingdom and of the Monarchy of the East, unless when they began to make war on each other. When they say, the law of the Medes and Persians is immutable, this is worthy of praise in laws, and sanctions their authority; thus they are strong and obtain their full effect. When laws are variable, many are necessarily injured, and no private interest is stable unless the law be without variation; besides, when there is a liberty of changing laws, license succeeds in place of justice. For those who possess the supreme power, if corrupted by gifts, promulgate first one edict and then another. Thus justice cannot flourish where change in the laws allows of so much license. But, at the same time, kings ought prudently to consider lest they promulgate any edict or law without grave and mature deliberation; and secondly, kings ought to be careful lest they be counteracted by cunning and artful plots, to which they are often liable. Hence, constancy is praiseworthy in kings and their edicts, if only they are preceded by prudence and equity. But we shall immediately see how foolishly kings affect the fame of consistency, and how their obstinacy utterly perverts justice. But we shall see this directly in its own place. It follows:
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv9–10 Herein is condemned the wickedness of the king, who…
Herein is condemned the wickedness of the king, who would be set up as a god, and passed not what wicked laws he approved for the maintenance of the same.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–12 Dan 6:8 Now, O king, establish the decree, and…
Dan 6:8 Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.
Ver. 8. Now, O king, establish the decree.] Confirm it, that it may receive the force of law.
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According to the law of the Medes and Persians, that altereth not.] This was too much to be given to any law made by man, so mutable a creature. I have read of a people whose laws lasted in force but for three days at utmost; this was a fault in the other extreme. The Persians’ laws were therefore irrepealable, because they worshipped truth for a goddess, to whom inconstancy and change must needs be opposite and odious. But this was no good reason either, unless the law makers shall be supposed such as cannot err, nor will anything unjust, which can be truly attributed to none but God only.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9–12 The sum of all was this; they had a…
The sum of all was this; they had a plot against Daniel and his people, to throw him out of place and favour; to effect that, they fall upon him in the point of religion, which they would make to be treason. How so? They contrived an act of uniformity, by an unalterable law, to ask no petition of any god or man, but of the king, for one month, upon pain of death. They wheedled the king into it, and passed it into a law. The king sees the plot to be against Daniel, and would have saved him, but they held the king to it; they were zealous for executing laws of their own procuring; it was a net they had privily laid for this holy man, and had got him fast.
1. We see the horridness of this decree against God, for it was to ungod him for a time, that Darius might be deified.
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2. It is marvellous that Darius should suffer himself to be persuaded to this idolatry, blasphemy, and sacrilege, but that we know it was common to the kings of the East to show themselves willing to be accounted gods. Some give three reasons why Darius was persuaded to it.
(1.) Because he was old, and had not much authority, and by this means he would gain it highly.
(2.) Because by this the superstitious Chaldeans, newly conquered, would be the better kept under.
(3.) Hereby he would seem not at all to be beholden to Cyrus for the share of his government.
3. The wickedness of this decree appeared also in this, that it brake all the bonds of nature’s laws, between superiors and inferiors, for one month.
4. The craft of this cursed cabal is seen in this, that they mind Darius that it was his honour, interest, and duty to see this law executed, seeing it was the custom and constitution of the Medes and Persians, and he himself was a Mede. The Babylonians had no such law and custom, but the others had of old, Est 1:15,19; 8:8
5. The courage, zeal, and sincerity of Daniel in not baulking the course of his devotion for fear of the king’s edict; but as if he had not been concerned at all in it, being overawed by the fear of God, who was superior to all the gods and princes of the world, he made the command and institution of God alone the rule of his worship.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v11 Here is 1. Proof made of Daniel's praying to…
Here is 1. Proof made of Daniel's praying to his God, notwithstanding the late edict to the contrary (Dan 6:11): These men assembled; the came tumultuously together, so the word is, the same that was used Dan 6:6, borrowed from Psa 2:1, Why do the heathen rage? They came together to visit Daniel, perhaps under pretence of business, at that time which they knew to be his usual hour of devotion; and, if they had not found him so engaged, they would have upbraided him with his faint-heartedness and distrust of his God, but (which they rather wished to do) they found him on his knees praying and making supplication before his God. For his love they are his adversaries; but, like his father David, he gives himself unto prayer, Psa 109:4. 2. Complaint made of it to the king. When they had found occasion against Daniel concerning the law of his God they lost no time, but applied to the king (Dan 6:12), and having appealed to his whether there was not such a law made, and gained from him a recognition of it, and that it was so ratified that it might not be altered, they proceeded to accuse Daniel, Dan 6:13. They so describe him, in the information they give, as to exasperate the king and incense him the more against him: "He is of the children of the captivity of Judah; he is of Judah, that despicable people, and now a captive in a despicable state, that can call nothing his own but what he has by the king's favour, and yet he regards not thee, O king! nor the decree that thou hast signed." Note, It is no new thing for that which is done faithfully, in the conscience towards God, to be misrepresented as done obstinately and in contempt of the civil powers, that is, for the best saints to be reproached as the worst men. Daniel regarded God, and therefore prayed, and we have reason to think prayed for the king and his government, yet this is construed as not regarding the king. That excellent spirit which Daniel was endued with, and that established reputation which he had gained, could not protect him from these poisonous darts. They do not say, He makes his petition to his God, lest Darius should take notice of that to his praise, but only, He makes his petition, which is the thing the law forbids. 3. The great concern the king was in hereupon. He now perceived that, whatever they pretended, it was not to honour him, but in spite to Daniel, that they had proposed that law, and now he is sorely displeased with himself for gratifying them in it, Dan 6:14. Note, When men indulge a proud vain-glorious humour, and please themselves with that which feeds it, they know not what vexations they are preparing for themselves; their flatterers may prove their tormentors, and are but spreading a net for their feet. Now, the king sets his heart to deliver Daniel; both by argument and by authority he labours till the going down of the sun to deliver him, that is, to persuade his accusers not to insist upon his prosecution. Note, We often do that, through inconsideration, which afterwards we see cause a thousand times to wish undone again, which is a good reason why we should ponder the path of our feet, for then all our ways will be established. 4. The violence with which the prosecutors demanded judgment, Dan 6:15. We are not told what Daniel said; the king himself is his advocate, he needs not plead his own cause, but silently commits himself and it to him that judges righteously. But the prosecutors insist upon it that the law must have its course; it is a fundamental maxim in the constitution of the government of the Medes and Persians, which had now become the universal monarchy, that no decree or statute which the king establishes may be changed. The same we find Est 1:19; Est 8:8. The Chaldeans magnified the will of their king, by giving him a power to make and unmake laws at his pleasure, to slay and keep alive whom he would. The Persians magnified the wisdom of their king, by supposing that whatever law he solemnly ratified it was so well made that there could be no occasion to alter it, or dispense with it, as if any human foresight could, in framing a law, guard against all inconveniences. But, if this maxim be duly applied to Daniel's case (as I am apt to think it is not, but perverted), while it honours the king's legislative power it hampers his executive power, and incapacitates him to show that mercy which upholds the throne, and to pass acts of indemnity, which are the glories of a reign. Those who allow not the sovereign's power to dispense with a disabling statute, yet never question his power to pardon an offence against a penal statute. But Darius is denied this power. See what need we have to pray for princes that God would give them wisdom, for they are often embarrassed with great difficulties, even the wisest and best are. 5. The executing of the law upon Daniel. The king himself, with the utmost reluctance, and against his conscience, signs the warrant for his execution; and Daniel, that venerable grave man, who carried such a mixture of majesty and sweetness in his countenance, who had so often looked great upon the bench, and at the council-board, and greater upon his knees, who had power with God and man, and had prevailed, is brought, purely for worshipping his God, as if he had been one of the vilest of malefactors, and thrown into the den of lions, to be devoured by them, Dan 6:16. One cannot think of it without the utmost compassion to the gracious sufferer and the utmost indignation at the malicious prosecutors. To make sure work, the stone laid upon the mouth of the den is sealed, and the king (an over-easy man) is persuaded to seal it with his own signet (Dan 6:17), that unhappy signet with which he had confirmed the law that Daniel falls by. But his lords cannot trust him, unless they add their signets too. Thus, when Christ was buried, his adversaries sealed the stone that was rolled to the door of his sepulchre. 6. The encouragement which Darius gave to Daniel to trust in God: Thy God whom thou servest continually, he will deliver thee, Dan 6:16. Here (1.) He justifies Daniel from guilt, owning all his crime to be serving his God continually, and continuing to do so even when it was made a crime. (2.) He leaves it to God to free him from punishment, since he could not prevail to do it: He will deliver thee. He is sure that his God can deliver him, for he believes him to be an almighty God, and he has reason to think he will do it, having heard of his delivering Daniel's companions in a like case from the fiery furnace, and concluding him to be always faithful to those who approve themselves faithful to him. Note, Those who serve God continually he will continually preserve, and will bear them out in his service.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv8–12 Now, O king, establish the decree, and sign the…
Now, O king, establish the decree, and sign the writing,.... For they had not only agreed upon it among themselves what to propose, as to the substance of it; but they had drawn it up in writing, ready to be signed, which they urge to have done immediately:
that it be not changed, according to the law of the Medes and Persians, which altereth not; when once signed by the king: mention being made of both the Medes and Persians, shows that these two nations were now united in one government; that Darius and Cyrus were partners in the empire; and it is easy to account for it why the Medes are mentioned first; because Darius was the Mede, and Cyrus the Persian; the one the uncle, the other the nephew; but afterwards, when a Persian only was on the throne, then the Persian is mentioned first, Est 1:19.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v10 Toward Jerusalem - The temple was the place where…
Toward Jerusalem - The temple was the place where the Lord placed his name, and promised to appear, and accept his people, all being a type of Christ, through whom only sinners are accepted. As he did aforetime - He did not abate his prayers for the king's command, nor did he break the law purposely, because he did no more than he was wont to do in serving his God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 10, 12 Verse 8. According to the law of the Medes…
Verse 8. According to the law of the Medes and Persians] I do not think that this is to be understood so as to imply that whatever laws or ordinances the Medes or Persians once enacted, they never changed them. This would argue extreme folly in legislators in any country. Nothing more appears to be meant than that the decree should be enacted, written, and registered, according to the legal forms among the Medes and Persians; and this one to be made absolute for thirty days. The laws were such among this people, that, when once passed with the usual formalities, the king could not change them at his own will. This is the utmost that can be meant by the law of the Medes and Persians that could not be changed.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10–11 Dan 6:10. Now when Daniel knew that the writing…
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, εν τοις υπερωοις αυτου, 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 Solomon’s 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 king’s 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8, 10, 11, 12 Now, O king, establish the decree - Ordain, enact,…
Now, O king, establish the decree - Ordain, enact, confirm it.
And sign the writing - An act necessary to make it the law of the realm.
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That it be not changed - That, having the sign-manual of the sovereign, it might be so confirmed that it could not be changed. With that sign it became so established, it seems, that even the sovereign himself could not change it.
According to the law of the Medes and Persians, which altereth not - Margin, Passeth. Which does not pass away; which is not abrogated. A similar fact in regard to a law of the Medes and Persians is mentioned in Esther viii., in which the king was unable to recall an order which had been given for the massacre of the Jews, and in which he attempted only to counteract it as far as possible by putting the Jews on their guard, and allowing them to defend themselves. Diodorus Siculus (lib. iv.) refers to this custom where he says that Darius, the last king of Persia, would have pardoned Charidemus after he was condemned to death, but could not reverse what the law had passed against him. - Lowth. “When the king of Persia,” says Montesquieu (Spirit of Laws, as quoted by Rosenmuller, Morgenland, in loc.), “has condemned any one to death, no one dares speak to him to make intercession for him. Were he even drunk when the crime was committed, or were he insane, the command must nevertheless be executed, for the law cannot be countermanded, and the laws cannot contradict themselves. This sentiment prevails throughout Persia.” It may seem singular that such a custom prevailed, and that the king, who was the fountain of law, and whose will was law, could not change a statute at his pleasure.
But this custom grew out of the opinions which prevailed in the East in regard to the monarch. His will was absolute, and it was a part of the system which prevailed then to exalt the monarch, and leave the impression on the mind of the people that he was more than a man - that he was infallible, and could not err. Nothing was better adapted to keep up that impression than an established principle of this kind - that a law once ordained could not be repealed or changed. To do this would be a practical acknowledgment that there was a defect in the law; that there was a want of wisdom in ordaining it; that all the circumstances were not foreseen; and that the king was liable to be deceived and to err. With all the disadvantages attending such a custom, it was judged better to maintain it than to allow that the monarch could err, and hence, when a law was ordained it became fixed and unchanging.
Even the king himself could not alter it, and, whatever might be the consequences, it was to be executed. It is evident, however, that such a custom might have some advantages. It would serve to prevent hasty legislation, and to give stability to the government by its being known what the laws were, thus avoiding the evils which result when they are frequently changed. It is often preferable to have permanent laws, though not the best that could be framed, than those which would be better, if there were no stability. There is only one Being, however, whose laws can be safely unchanging - and that is God, for his laws are formed with a full knowledge of all the relations of things, and of their bearing on all future circumstances and times. It serves to confirm the statement here made respecting the ancient custom in Media and Persia, that the same idea of the inviolability of the royal word has remained, in a mitigated form, to modern times.
A remarkable example of this is related by Sir John Malcolm, of Aga Mohammed Khan, the last but one of the Persian kings. After alluding to the present case, and that in Esther, he observes, “The character of the power of the king of Persia has undergone no change. The late king, Aga Mohammed Khan, when encamped near Shiraz, said that he would not move until the snow was off the mountains in the vicinity of his camp. The season proved severe, and the snow remained longer than was expected; the army began to suffer distress and sickness, but the king said while the snow remained upon the mountain, he would not move; and his word was as law, and could not be broken. A multitude of laborers were collected and sent to remove the snow; their efforts, and a few fine days, cleared the mountains, and Aga Mohammed Khan marched.” - History of Persia, i. 268, quoted in the Pict. Bible, in loc.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8–11 It, when it is confirmed both by the king…
It, when it is confirmed both by the king and his nobility. (Esther viii. 8.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8–12 decree--or, "interdict."
decree--or, "interdict."
that it be not changed-- (Est 1:19; Est 8:8). This immutability of the king's commands was peculiar to the Medes and Persians: it was due to their regarding him infallible as the representative of Ormuzd; it was not so among the Babylonians.
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Medes and Persians--The order of the names is an undesigned mark of genuineness. Cyrus the Persian reigned subordinate to Darius the Mede as to dignity, though exercising more real power. After Darius' death, the order is "the Persians and Medes" (Est 1:14, Est 1:19, &c.).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8, 10, 11 8. For Medes and Persians see Dan_2:39-42; Dan_7:5.
8. For Medes and Persians see Dan_2:39-42; Dan_7:5.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–12 8. decree] interdict.
8. decree] interdict.
altereth not] lit. passeth not away. On the unalterableness of the edicts of a Persian king, cf. Est_1:19 (‘let it be written among the laws of the Persians and Medes, that it pass not away’), Dan_8:8 (a royal edict, properly signed and sealed, ‘may no man reverse’).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8, 10 (8) Sign the writing.—Literally, record the decree, so that…
(8) Sign the writing.—Literally, record the decree, so that there might be no possibility of its being recalled. (Comp. Est_8:8.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–12 Now when Daniel knew that the writing was signed,…
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. The Septuagint rendering differs only slightly from the Massoretic. "And when Daniel knew the decree which was passed (esthse) against him, he opened the windows of his upper chamber, and fell on his face three times a day, according as he did aforctimc, and prayed." The Septuagint translator read hl, "against him," instead of l, "went." It seems to us that the Massoretic reading, "went to his house," is an addition due to misreading hl. That the variations of the Septuagint arc not due to paraphrase is proved by the tact that the next clause is literally translated. It would seem that the text before the LXX had been altered, so that we have "fell upon his face," instead of "knelt upon his knees." The former phrase is an echo Dan_2:46. It is to be observed that "prayed and gave thanks" is omitted from the Septuagint. As the omission can have no purpose, and we can understand the reason of the words being added, we prefer the LXX reading here. Theodotion and the Peshitta are at one with the Massoretic. The action of Daniel is here that of a man of true conscientiousness; he does not obtrude his religion now that the practice of it implies danger, as did some Christian fanatics in the persecution of the three first centuries; nor, on the other hand, does he hide his acts of worship he simply continued his previous habits. Had a Jewish fanatic of the time of the Maccabees written this, the action attributed to Daniel would have been much more uncompromising, as the story in the Midrash Rabba of Moses in regard to the crown of Pharaoh. Or Daniel would be represented as doing, as the Jews arc said in Third Maccabees to have done to Ptolemy, bowing himself down in humble abasement before the king, to get him to reverse his decree, or, if not, to devise some means of its effect being averted. Daniel does none of these things. His windows being open toward Jerusalem. The windows were lattices, and as the room was an upper one on the roof of the house, the opening of the windows enabled everything done in the apartment to be seen. The practice of prayer "toward Jerusalem" is acknowledged to have arisen in Babylon during the Captivity. Solomon, in his prayer at the dedication of the temple, refers to the contingency of captivity, (1Ki_8:48) and prays that if the captives "pray unto thee toward their land, the city which thou hast chosen, and the house which I have built for thy Name, then hear thou their prayer" (see also Psa_5:8 Psa_5:7). The practice of praying towards a particular point has been maintained by the Mohammedans, who pray towards Mecca. Mohammed originally made Jerusalem the qiblah, or point of prayer; but the Jews would not receive him as their Messiah, and so from Jerusalem it was changed to Mecca. The objection of Bertholdt hardly needs to be mentioned, that "the temple was in ruins the place was holy ground. "Three times a day" is referred to Psa_55:18 (17), "Evening and morning and at noonday will I complain.
Habitual prayer.
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This glimpse into the daily habits of Daniel is enough to reveal to us the secret of his fidelity and integrity among the fearful temptations of the world in which he was called to serve. Here we see the oil which saved the fire from being quenched. Daniel was a man of prayer.
I DANIEL WAS NOT FORGETFUL OF HIS GOD IN SPITE OF THE DISTRACTIONS OF COURT LIFE. It was a heathen court, yet he remained faithful to the true God. It was a dissolute court, yet he lived in devotion to the God of holiness. It is more easy to withstand the outbreak of violent persecution than to remain pure and true amongst the daily and insidious allurements of a world of sinful pleasures.
II DANIEL FOUND TIME FOR PRAYER AMONG THE MANY CLAIMS OF A BUSY LIFE. He had the responsibilities attendant on the highest office in the kingdom, and he fulfilled them so well that his most jealous enemies could find no fault with him. Yet he did not regard these public duties as an excuse for the neglect of prayer.
1. As our duty to God is of primary obligation, no human duties can afford an excuse for neglecting it.
2. Prayer is a help to the performance of duty. Time spent in prayer is not lost time, even as regards the work of the world. Hours of prayer can no more be neglected with profit, than the time for meals and sleep. Christ spent much time in prayer in the most active part of his life, and the more he worked the more he prayed.
III DANIEL PRACTISED REGULAR HABITS OF PRAYER. The observance of regular hours of prayer as a thing meritorious in itself is simply superstitious. Moreover, a spiritually minded man will live in an atmosphere of prayer, and not confine his devotions to set seasons. (1Th_5:17)
1. But on the other hand, there is great reason for observing regular habits of prayer. It is well that the mind should be at times entirely withdrawn from the world for spiritual exercises. The deeper and more far-reaching acts of prayer are only possible when we have leisure to collect our thoughts and meditate upon Divine things.
2. It is desirable, too, that these habits should be regular, because otherwise they may be neglected and crowded out by other concerns, and because the laws of habit will then help us to enter into them the more readily.
IV DANIEL CONFESSED HIS PATRIOTISM IN HIS PRAYER, Praying towards Jerusalem was a touching proof of his true patriotism. Prayer brings out our deepest affections. We should remember our country in our prayers. It is well when high promotion does not lead a man to forget the associations of humbler days. (Psa_137:6)
V DANIEL SHOWED HIS SIMPLICITY AND HIS COURAGE BY THE PUBLICITY OF HIS PRAYER. He prayed with his windows open. Of course, prayer should never be ostentatious. (Mat_6:5, Mat_6:6) But if there are times when we should pray in the closet, and with the door shut, there are also times when it may be our duty to let devotional habits be known. If the hiding of them suggests the abandonment of them in face of danger, it is our duty to let them be open and visible. We should thus avoid the appearance of evil. It is always wrong to be ashamed of our religion. (Luk_9:26) it is our duty to make a simple unpretentious confession of religion in face of persecution or of ridicule.
Vers. 10-13.
Piety in perilous circumstances.
Daniel was at this time advanced in years. His principles, good at the first, had grown in strength and mutual support. At his age ha was not to be surprised by alarm nor driven into rashness. His character had been moulded into heavenly shape under the rough handling of oppression and persecution, and now every fibre of his moral nature had toughness and tenacity. He was manly because he was eminently devout.
I TRUE PIETY FINDS ITS CHIEF EXPRESSION IN PRAYER. Piety shows itself in many acts, some of which, though useful, are accidental; one, however, is essential, viz. prayer. If there be no outgoing of desire from the soul Godwards, there is no real piety; if there be prayer, vocal or silent, there is piety. Pious men, when placed in perilous circumstances on account of their faith, may suspend (sometimes must suspend) overt acts of public worship; they may never relinquish prayer A beggar asking alms, a child thanking its parent, a subject honouring his monarch, these are earthly acts parallel to prayer. When first the gospel found its way into the hearts of the Malagasy, they did not style themselves Christians they simply styled themselves the praying people. Prayer is the distinctive mark and badge of piety. What colour is to the rainbow, what saltness is to the sea, what roundness is to the circle, such prayer is to piety. It is its essential element. It is the breath of spiritual life.
II TRUE PIETY HAS RESPECT TO MINUTE PRECEPTS. For Daniel to pray was the first principle of his religion. To pray three times a day, to pray with his window open, to pray with his face toward Jerusalem, these things were non-essentials. Nevertheless, there was a fitness and a propriety in these minuter acts. If not positive commands from God, they were indications of God"s pleasure. Daniel had found them helpful to his spirit"s health. Such habits of piety had been sanctioned by the most eminent saints who had gone before him. David had ascribed his elevation and his prosperity to the favour of God, and David had been accustomed to pray three times a day. The temple in Jerusalem had contained the only visible symbol of the Divine Presence on earth. Thither the longing heart of every pious Jew turned. On what ground should these pious habits be abandoned? It would not conciliate the unreasonable hostility of Daniel"s detractors. The king"s decree was not directed against these minor forms, but against prayer itself. Amidst so many unfriendly influences, it is wise to secure every vantage-ground for piety.
III TRUE PIETY IS SELF-CONSISTENT. When the ridiculous decree of the king was promulgated, Daniel wisely resolved not to alter his course by a single point. He will steer his bark straight for the port of heaven, come what may. To a self-willed man, the temptation would be strong to resist the imperious interference of the king, and to pray more frequently and more prominently than before. To a timid man the inducement would be to close his chamber-window, and clandestinely do that which the new law disallowed. But Daniel leant neither to temerity nor to timidity. He maintained an upright and straightforward demeanour. Every habit of his life had been formed under the guidance of wisdom and discretion, and terror shall not rob him of advantages which experience has given. His loyalty to God is an obligation earlier, stronger, deeper, than loyalty to an earthly king. As God bad been a true and trusty Friend for seventy years and more, it would be base ingratitude to neglect him now.
IV TRUE PIETY ACTS WITHOUT REGARD TO MAN"S JUDGMENT. In every circumstance of life, God"s honour being first secured, the pious man will find a delight in serving his fellow-men. But to attempt to appease malice by abandoning honest principle, would be, in very deed, to "cast pearls before swine," Full well Daniel knew that his enemies were watching his every step, yet would he not submit to the slightest compromise or concealment. These princes and presidents degraded themselves into spies and informers. They watched, as with wolves" eyes, the open lattice of this man of God. Their organs of bearing were made sensitively alive by keen suspicion. As the fowler watches for his prey in the net which he has spread, so these inhuman spies watched for the successful issue of their plot. In breathless haste they press into the council-chamber of the king, and divulge what they have heard and seen. They employ every stratagem that can arouse his anger and enflame his wrath. They meanly point to Daniel"s foreign origin. They knavely describe his deed as treason against the king. "This fellow," urged they, "doth not regard thee, O king. He tramples on thy authority, and treats as a dead letter thy royal edict." Not a stone was left unturned by which they might injure the innocent man. Nevertheless, Daniel maintained a dignified and peaceful demeanour. To be right was with him a higher honour than to be respected. He was no stoic. He had all the better feelings of a man. He entertained the good opinion of his fellows at its true value. He would be delighted to enjoy that good opinion if he could have, at the same time, the approbation of his God. But the latter was paramount, transcendent, priceless. And if, as the result of his loyalty to God, men maligned and hated him, much as he lamented the fact, he was content to face the consequence. It is, after all, comparatively a little thing to be approved or reprobated by man"s judgment. "He that judgeth us is the Lord. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv9–11 Therefore King Darius reigned the Writing and the Decree.
Dan_6:9
Therefore King Darius reigned the Writing and the Decree.
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A Hero in Babylon
The Jews passed into the hands of the conqueror of Babylon, and became the subjects of the great Cyrus, whose viceroy at Babylon is called in the Bible by the common name of Darius. The Persians were not idolaters. They believed in two principles the good and the evil, and they held that the former of these principles was visibly incarnate in the person of their kings. Hence arose the unalterableness of the royal edicts of the Medes and Persians. They could not be changed without reflecting on the sacred character of the king. This pretension enables us to understand the strange decree about prayer. It was promulgated in order that Darius might obtain from his new subjects in Babylon recognition of himself as the supreme personage, the representative of the supreme God. It was to wring from the conquered, idolatrous Babylonians an acknowledgment of the conquerors Divinity. Observe that it was a negative, not a positive, decree. They were not commanded by it to worship any other god, they were not even required by it to pay any divine honour to the king. Persecution was not attempted; open apostasy was not required. 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? There is something unspeakably sublime in the line taken by that Hebrew courtier, Daniel. No fanatic, no headlong zealot, but the wisest and most diplomatic of statesmen, and the farthest sighted of men, calmly continued his religious habits precisely as afore-time. Compare the Apostles before the Sanhedrin saying We ought to obey God rather than men. There was no balancing of consequences, no thought of compromise. Most of us have some idea of what truth is, of the rights and claims of truth, and, above all, of the deepest truth given to us to know that which is the hope of our own spiritual life. We have an idea that we are ourselves in possession of some truth--that we know something which is important, sacred, sublime; something which others in the world do not know relating to this subject,--but which of us will dare to say that he has a deep hold, and a passionate love of truth, such as inspired these men to resist for the sake of it, and to strive against falsehood and sin? These are days of loose beliefs and hazy views, days when it is fashionable to be an honorary member of all creeds. To one who is infected with the indifferentism of such a time, the stand made by the heroes of the Book of Daniel must seem little better than fanatical folly, and sheer waste of life. So must all martyrdom appear to the man who is a spectator and not a disciple, who has never understood the claims or felt the value of the truth he professes to hold. Babylon has fallen, but it has had its counterpart in every age, for it is the type of that world, with its still subtler pomps and vanities, in which you and I have to pass through our probation; go where we will we cannot escape from it. It sets up its idols and demands worship for them; it has issued its imperious edicts, and attaches formidable penalties to the defiance of them. This will ever be the secret of moral victory--the victory which will overcome the world, even unto the end--our faith. The true self cannot be touched with the mightiest of persecutors or the cruellest of inquisitors,--the true self which comes from God, and belongs to God, and witnesses for God, cannot be delivered to the tormentors. It defies captivity; it is indestructible and immortal. (Canon Duckworth.)
The Edict of Darcius
We find that Darius--who was probably one of the high military commanders engaged in the siege of Babylon--takes the kingdom, while Cyrus is off conquering other parts of the world. As soon as he attains the throne he makes his arrangements for governing the country. He divides the kingdom into one hundred and twenty provinces; and he appoints a prince or ruler over each province; and over the princes he puts three presidents to see that these rulers do no damage to the king, and do not swindle the government. And over these three he places Daniel, as president of the presidents. Very possibly Darius knew the man. He may have been in former days at the court of Nebuchadnezzar; and if so, he probably considered Daniel an able and conscientious statesman. We do not know how long he held that position. But sooner or late the other presidents and the princes grew jealous, and wanted Daniel out of the way. It was as if they had said, Let us see if we cannot get this sanctimonious Hebrew removed: he has bossed us long enough. You see he was so impracticable: they could do nothing with him. There were plenty of collectors and treasurers; but he kept such a close eye on them that they only made their salaries. There was no chance of plundering the government while he was at the head. If we had matters in our own hands it would be different; for King Darius does not know half as much about the affairs of this empire as does this old Hebrew: and he watches our accounts so closely that we can get no advantage over the government. Down with this pious Jew! Perhaps they worked matters so as to get an investigating committee, hoping to catch him in his accounts. But it was no use. Now I want to call your attention to the fact that one of the highest eulogies ever paid to a man on earth was pronounced upon Daniel at this time by his enemies. These men were connected with the various parts of the kingdom, and on laying their heads together they came to this conclusion--that they could find no occasion against this Daniel, except they found it against him concerning the law o his God. What a testimony from his bitterest enemies! Would that it could be said of all of us! Young man, character is worth more than money. Character is worth more than anything else in the wide world. I would rather have such a testimony as that borne of Daniel than have all that this world can give. The men said, We will get him out of the way. We will get the king to sign a decree; and we will propose a penalty. It shall not be the fiery furnace this time. We will have a lions den--a den of angry lions; and they will soon make away with him. Probably these plotters met at night, for it generally happens that if men want to do any downright mean business they meet at night; darkness suits them best. The chief-president himself was not there: he had not been invited to meet them. Very likely some lawyer, who understood All about the laws of the Medes and Persians, stood up, and talked something after this fashion: Gentlemen, I have got, I think, a plan that will work well, by which we may get rid of this old Hebrew. You know he will not serve any but the God of Abraham and of Isaac. We know that very well. And if a man had gone to Babylon in those days he would not have had to ask if Daniel loved the God of the Bible. I pity any man who lives so that people have to ask, Is he a Christian? Let us so live that no one need ask that question about us. And these plotters said one to another, Now, let us get Darius to sign a decree that if any man make a request of any God or man--except of the King Darius--for thirty days, he shall be put into the lions den. And let us all keep perfectly still about this matter so that it wont get out. We must not tell our wives, for fear the news may get about the city. The king would never sign the decree if he found out what the object was. Then they may have said, We must draw it so tight that Darius will not be able to get out of it after he has once signed. We must make it so binding that if the king once signs we shall have that Daniel in the lions den: and we will take good care that the lions shall be hungry. When the mine is all ready, the conspirators come to the king, and open their business with flattering speech: King Darius, live for ever! When people approach me with smooth and oily words, I know they have something else coming--I know they have some purpose in telling me I am a good man. These plotters, perhaps, go on to tell the king how prosperous the realm is, and how much the people think of him. And then, perhaps, in the most plausible way, they tell him that if he signs this decree he will be remembered by their childrens children--that it would be a memorial for ever of his greatness and goodness. What is this decree that you wish me to sign? And running his eye over the document he says I dont see any objection to that. Will you put your signet to it, and make it law? He puts his signature to the decree, and seals it with his seal There was probably a long preamble, telling him how popular he was; saying that he was liked better than Nebuchadnezzar or Belshazzar. They most likely tickled his vanity, and told him that he was the most popular man that had ever reigned in Babylon; and then they may have gone on to tell him how attached they were to him and his rule, and that they had been consulting together what they could do to increase his popularity and make him more beloved; and now they had hit upon a plan that was almost sure to do it. If you touch a mans vanity he will do almost anything; and Darius was like most of the human race. They touched his vanity by intimating that this would make him great. It was not only Daniel they were thus going to get out of the way, but every conscientious Jew. There was not a true Jew in the whole of that wide empire who would bow down and worship Darius; and these men knew that: and so they were going to sweep away at a stroke all the Jews who were true to their faith. They hated them. And I want to tell you that the world does not love Christians nowadays. The world will persecute a man if he attempts to live the life of a true Christian. The world is no friend to true grace: mark that! A man may live for the world, and like the world, and escape persecution. But if the world has nothing to say against you, it is a pretty sure sign that God has not much to say for you; because if you do seek to live unto Christ Jesus you must go against the current of the world. And now they are ready to let the news go forth; and it is not long before it spreads through the highways of Babylon. The men of the city knew the man: knew that he would not vacillate. Daniel was none of your sickly Christians of the nineteenth century; he was none of your weak-backed, none of your weak-kneed Christians; he had moral stamina and courage. I can imagine that aged white-haired Secretary of State sitting at his table going over the accounts of some of these rulers of provinces. Some of the timid, frightened Hebrews come to him, and say: Oh, Daniel, have you heard the latest news ? No. What is it ? What! have you not been to the kings palace this morning? No! I have not been to the palace to-day. What is the matter? Well, there is a conspiracy against you. A lot of those princes have induced King Darius to sign a decree that if any man shall call upon any God in his kingdom within thirty days he shall be thrown to the lions. Their object is to have you cast into the den. Well now, just you get out of Babylon. Or, if you stay in Babylon, do not let anyone catch you on your knees. And if you will pray, close that window, draw a curtain over it; shut the door, and stop up every crevice. People are sure to be about your house listening. And some of our nineteenth century Christians would have advised after the same fashion:--Cannot you find out some important business to be done down in Egypt, and so take a journey to Memphis? or can you not think of something that needs being looked after in Syria, and so hurry off to Damascus? Or, surely you can make out there is a need for your going to Assyria, and you can make a stay at Nineveh. Or why not get as far as Jerusalem, and see what changes fifty or sixty years have wrought? Any way, just be out of Babylon for the next thirty days, so that your enemies may not catch you: for, depend upon it, they will all be on the watch. And, whatever you do, be sure they do not catch you on your knees. How many men there are who are ashamed to be caught upon their knees! Men have not the moral courage to be seen praying. Ah, the fact is--we are a pack of cowards: that is what we are. Shame on the Christianity of the nineteenth century! it is a weak and sickly thing. Would to God that we had a host of men like Daniel living to-day! I can picture that aged man, with his grey hairs upon him, listening to the words of these miserable counsellors, who would tempt him to trim, and hedge, and shift--to save his skin, as men say, at the cost of his conscience. And their counsel falls flat and dead. I can fancy how Daniel would receive a suggestion that he should even seemingly be ashamed of the God of his fathers. They will be watching you; they will have their spies all around. But if you are determined to go on praying, shut up your window; close all your curtains stop up the keyhole, so that no one can look through to see you on your knees, and so that no one can overhear a single word. Accommodate yourself just a little. Compromise just a little. That is just the cry of the world to-day! It is, Accommodate yourself to the times. Compromise just a little here; and deviate just a little there, just to suit the opinions and views of a mocking world. True as steel, that old man goes to his room three times a day. Mark you, he had time to pray. There is many a business man to-day who will tell you he has no time to pray. If you have so much business to attend to that you have no time to pray, depend upon it you have more business on hand than God ever intended you should have. But look at this man. He had the whole, or nearly the whole, of the Kings business to attend to. Yes, he could take up the words of the fifty-fifth Psalm, and say:
As for me, I will call upon God;
And the Lord shall save me.
Evening, and morning, and at noon, will I pray and cry aloud;
And he shall hear my voice.
So Daniel went to his room three times a day: he trod that path so often that the grass could not grow upon it. He goes to pray as aforetime; and he has his windows open. Like Paul, in later days, he knew whom he had believed; like Moses, he saw Him who is invisible. He knew whom he worshipped. There was no need to trace back the church records for years to find out whether this man had ever made a profession of religion. See him as he falls upon his knees. He is not careful to inquire whether there are any outsiders, or whether they can hear. There are men listening there near the open window: the hundred and twenty princes have taken good care of that. (D.L.Moody.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v10 SECT. XIX.—DANIEL A MAN OF PRAYER (Chap. Dan_6:10-11)
HOMILETICS
SECT. XIX.—DANIEL A MAN OF PRAYER (Chap. Dan_6:10-11)
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Daniel’s 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 God forbade him to yield obedience to the decree; faith in 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), 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 his persecutors for their injustice, or against 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. 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.
Daniel as a man of prayer was—
1. Constant. 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; Dan_6:20).
2. Regular. 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). 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. How much may be lost by omitting the prayer “at noon!”
3. Believing. “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.) So David lifted up his hands towards God’s “holy oracle” and worshipped “toward His holy Temple” (Psa_5:7; Psa_28:2). 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 God’s own way and in dependence on His promise. The eye to be now directed in prayer, not to Jerusalem, but to Jesus at God’s 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; Joh_16:23). “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). 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). “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; Jas_1:6).
4. Fearless. Daniel went to his chamber—the upper chamber, chosen for quietness and freedom from interruption, like the disciples at Pentecost (Act_1:13-14; Act_2:1-2). 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). 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 Daniel’s 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.
5. Cheerful. 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). 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. Stephen’s 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 God’s 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; Php_4:6). Grace enabled Daniel to give thanks and rejoice in the prospect of a painful death. Faith sings a joyous pæan 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 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 lion’s den.
6. Earnest. Daniel not only prayed, but “made supplication” (Dan_6:11). 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). 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 Daniel’s heart at that hour than his own. His prayer that of a burdened spirit, but burdened more for others than himself (chap. 9.) Daniel’s 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; Isa_43:5).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 10, 12 Connecting Statement:
Connecting Statement:
In verse 8, the administrators continue to speak to the king.
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as directed by the laws
"according to the laws"
cannot be repealed
"cannot be canceled"
making the decree into a law
"making the order into a law"
translationWords
king
decree
law, laws
Medes
Persia
Darius
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv8, 10 6:8 cannot be changed . . . cannot be…
6:8 cannot be changed . . . cannot be revoked: Cp. Esth 1:19. Human laws all pass away, but God’s law lasts forever (Pss 93:5; 119:152). This devotion to established laws was one of the special features of the Persian Empire. Eventually, the profusion of laws so swamped them in bureaucracy that they could not function efficiently.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.