Daniel 6:2
and over them three administrators, including Daniel, to whom these satraps were accountable so that the king would not suffer loss.
Sermons
The Murderous Plot of EnvyJ.D. Davies Daniel 6:1-9
Daniel and His EnemiesW. H. Rule, D.D.Daniel 6:1-10
The Power of Christian PrincipleJohn Cumming, D.D.Daniel 6:1-10
The Promotion of DanielJoseph Parker, D.D.Daniel 6:1-10
The Second Throne; or Character HonouredRobert Tuck, B.A.Daniel 6:1-10
The Supremacy of CharacterA. E. Hutchinson.Daniel 6:1-10
Strength of SoulH.T. Robjohns Daniel 6:1-24














Now when Daniel knew, etc. (ver. 10). Daniel stands here before us a magnificent instance of strength of soul (Psalm 138:3). We have also the advantage of seeing him contrasted with a blameworthy and contemptible weakness, as well as with something worse - with weakness passing into wickedness.

I. STRENGTH. As exhibited by the saint, statesman, and prophet. See it:

1. Advancing to the throne in common life. The new organization included a hundred and twenty satrapies; over these three presidents in close relation to the king; of these Daniel was "one (not the first"). But he stood out in bold relief against the other ministers of the crown. By intelligence, experience, industry, and piety, he moved at once to the front (ver. 3). Religion king in every realm. Fidelity in common things (ver. 5).

2. In the absence of egotism. Shallow scepticism charges Daniel with egotism, partly on the ground of ver.

3. The tables may here well be turned on the adversary. Considering the exalted power and position of Daniel, that we have here too autobiography, the absence of self-allusion and self-praise is wonderful, and that throughout the book. Besides, this seeming self-praise was necessary to account for the action of enemies. Moreover, moral greatness does not quite preclude all allusion to self (Numbers 12:3; 1 Corinthians 15:10; Nehemiah throughout).

3. In Daniel's continuance in the habit of saintly life. (Ver. 10.) Note:

(1) The simplicity of action. "He kneeled upon his knees three times a day, and prayed."

(2) The absence of ostentation. No opening of the windows in order that all might see. To have so done would not have been to exhibit religious courage, but foolhardiness. Such conduct would have been bravado. Religious courage is a calm, wise, brave thing. Picture the palace-house of one so great; the parlour on the roof; the lattices closed (as in hot climates) towards the east and south, but open (at least in the early hours, perhaps always) on the west, and intentionally "toward Jerusalem."

(3) The fearlessness of consequences.

(4) The reason of the act. "Because [Chaldee] he had done so aforetime." The persistence of the strong. "What he was as a dear little child, when his mother taught him, and prepared him with prayers and tears for the perils of Babylon - albeit she did not know he was to live the hard life of an exile - that he is now, though his hair be grey and his body bent with years." One holy, consistent life.

4. In the permanence of his patriotism. "Toward Jerusalem."

5. In the grandeur of his faith. After all these years and vicissitudes, the home of his soul was still in the Hebrew tradition - in the Hebrew history, literature, prophecies, liturgies, etc,

II. WEAKNESS. As illustrated in the character and conduct of the king. The moral weakness of the man appears:

1. In the evasion of responsibility. There is evident an indisposition to uttered to the affairs of government, which are left in the hands of officials. No surer mark of moral weakness than to leave what should be alike our duty and honour to others - possibly to the incompetent.

2. Accessibility to flattery. Keil's view of the proposal of ver. 7 commends itself to us, that it referred only to "the religious sphere of prayer. On this assumption the king would be regarded as the living manifestation of all the gods, of the conquered nations as well as of Persia and Media; and the proposal was that all prayer to all divinities should for thirty days be stayed save to this divinity - the king. The inflated vanity which could accept so obsequious homage!

3. Pliability to the will of others. (Ver. 9.) He had not the courage to live his own life, to think his own thoughts, and act them out.

4. Indifference to suffering. Weakness of soul means usually the weakness of every part - a feeble, emotional nature, at least on its nobler side, as well as weakness of intellect, conscience, will. Note the den of lions" (vers. 7, 24). Deficiency of sympathy, leading on to frightful cruelty, is oft the result of feeble moral imagination. No child or man could torture insect or man who vividly realized the exquisite agony.

5. The violence of passion. (Vers. 14, 18-20, 24.) Take the violence of his grief and indignation alike.

6. Moral helplessness. What an humiliating picture have we in vers. 14, 15 1 (The speech of the conspirators is clearly prompted by what they had observed on the part of the king - an attempt to evade the law, vers. 19, 20.)

III. The strength of Daniel, his magnanimity, is here set, not only against the weakness of the king, but also against the darker background of WICKEDNESS exhibited by those who conspired against the prophet. Moral weakness is not far off deep depravity; e.g. the depravity of Ahab - perhaps the weakest character in the Old Testament. Observe:

1. The vision given to these men. Of a saintliness like that of Daniel - elevated in its devotional life, ripe with the maturity of years, clearly manifesting itself in common scenes, excellent beyond all praise by their own admission (ver. 5). A beam, a ray from the holiness of God.

2. The Divine aim in the vision. Beneficent and moral we may be sure. To awaken admiration; to bring home the sense of defect; to lead to penitence; to arouse to efforts after likeness.

3. The human frustration of that aim, What was intended for salvation became the occasion of moral ruin, the cause being the deep depravity of these hearts. Note:

(1) The audacity of their aim. Men usually come to perpetrate great crimes step by step. These aimed at the ultimate of evil from the first - the utter ruin and destruction of the prophet.

(2) The recklessness of their counsel. If there be no law sufficient to crush, they will make one.

(3) The pertinacity of their pursuit of their miserable object. Shown in their dealing with the king (ver. 15).

(4) The meanness of their conduct. Over that parlour on the roof of Daniel's palace-home a watch must have been meanly set.

(5) The mercilessness of their cruelty. (Vers. 16, 17.)

4. The judgment that befell. (Ver. 24.) - R.

Then the King commanded and they brought Daniel.
It is the property of pure religion to invest the man who possesses it with excellencies which bear no resemblance to the "fashion of the world." His ambition rises beyond all human distinctions. Those endowments of mind and of character which arrested the admiration of Darius, and induced the smile of his complacency, awakened at the same time the direful spirit of envy in the breast of his courtiers, who could not endure to contemplate the rising glory of the "man whom the king delighted to honour."

1. The text records the sentiments of an inspired prophet respecting the interference of human authority in the concerns of religion. Daniel honoured the King, but would not render to him the homage which interfered with the claims of God and the rights of conscience. Does it become Christians to evince less of fortitude and firm decision of soul?

2. In the temper and conduct of Daniel we may learn how all good men should act under the rod of oppression. To lawful authority obedience is due; but to yield submission to the will of a capricious tyrant, arrayed in the trappings of assumed and self-constituted authority, to a task dreadfully irksome to a reflecting mind. Absolute power cannot govern the region of the soul. If the Christian had power, he has no disposition to render evil for evil. His temper is that of meekness, and peace, and goodwill towards men. He, therefore, is not fitted to subvert establishments and to dethrone tyrants. His spirit gives him patience to endure, but inspires no feeling of resistance; and he prefers being made the victim rather than the agent of vengeance.

3. The case of the afflicted prophet reminds us how religious persecution defeats its object, by extending the cause which it is intended to repress. It was Daniel's fortitude in subduing misfortunes, and his faith which conquered death, that made his religion popular.

4. The holy fortitude and triumph of the persecuted prophet, show that God affords support to his servants under the pressure of their heaviest trials. (Chap. Daniel 6:16, 28)

(S. Curwen.)

The precedency given to Daniel did not suit the mind of the other presidents and princes for various reasons. They were still jealous of the power of this foreign worshipper of Jehovah, and doubtless they were well convinced that, so long as Daniel had the final authority over the treasury accounts, there would be small chance for them to enrich themselves at the expense of the king's exchequer. They therefore immediately formed a plot for Daniel's overthrow. They perfectly understood that they could not sustain any ordinary charge against this man of blameless character and spotless integrity. So they resorted to craft. If Daniel was to be caught at all, it must be through his religious fidelity. The light that had shone so steadfastly and brilliantly in that great city for more than sixty years was not now to be hidden under a bushel. He disdained to condescend to unworthy compromises or cowardly evasions.

I. — DANIEL DELIVERED TO THE LIONS. In the delivery of Daniel, to be cast into the den of lions, we are reminded at once of the similar fate which befell the three young princes, his early friends. Darius had been more boastful in the decree which made him god for thirty days, than had Nebuchadnezzar, who only ordered that his god should be worshipped by everybody; yet he had less power than his more modest predecessor. We cannot but reflect on the latent sarcasm involved in the boasted despotic power of earthly monarchs. Their power is always absolute to do evil, but limited to do good. Zedekiah could consent to the imprisonment of Jeremiah, but said he had not power to deliver him out of the hands of the nobles, his enemies. Herod had power to deliver John the Baptist to the executioner, but no power to save him from the result of his rash vow. Pilate seemed to have no power to save Jesus from his malicious enemies, but had power to deliver Him to the cross. And so we might further illustrate this power for evil, this impotence for good, when it is vested in the hands of the kings of the earth; but these cases will suffice. It was thus that Darius exercised his power and exhibited his powerlessness, when he ordered Daniel to be cast to the lions.

1. The king's speech. — "Thy God, whom thou servest continually, he will deliver thee." Thus he shifted responsibility from his own hands upon the God of Daniel, whom he had denied. So perhaps Herod hoped that somehow John the Baptist might be delivered out of Herodias' hands. So perhaps Pilate may have thought. Darius seemed not only to desire that God would deliver Daniel, but had a strong hope that he would. Perhaps Daniel had told him how, forty or fifty years before, God had delivered his three friends out of the fiery furnace; for Darius seemed to know a good deal of Daniel and his God. But this good-will, and even this gleam of faith in the power of God to deliver his servant, did not excuse his own evil act in delivering the innocent to death. If God does not interpose to frustrate our evil doings or overrule them for good, that does not make our sin the less, though it brings equal glory to God.

2. The double sealing of the den. — "And a stone was brought and laid upon the month of the den; and the king sealed it with his own signet and with the signet of his lords, that the purpose might not be changed concerning Daniel." This reminds us very much of what the rulers of the Jews did when Jesus was buried. Did these lords fear that somehow Daniel would come out of that den of lions? It would almost seem so. There is always a fear in the heart of those who fight against God that he will defeat them.

II. THE DISTRESS OF THE KING.

1. A troubled conscience. — "The king went to his palace and spent the night fasting; and his sleep went from him." It was well that he did so; though it had been better had he boldly delivered Daniel. How often, when we weakly yield to sin, and suffer the torture of an offended conscience, we try to compensate for our sin by some acts of self-denial. If the fasting was a sign of repentance, it was well; but if it was simply to ease the pain of conscience, and seek in that way to atone for the evil, it was a mere mockery. We are so often quick to sin and slow to repent; prompt in doing wrong, but dilatory in making reparation. We are not sorry that the king had a bad night of it. We have had bad nights ourselves, and know how he felt. On the other hand, we cannot but think how differently the night was spent, by Daniel. Peter slept quietly in his gaol while the angel was coming to deliver him; and Paul and Silas waked the prison's echoes with nightly song. Happy children and servants of God, who can be at peace, can sleep soundly or sing gleefully in lion's den or prison's dungeon, while the monarch persecutors spend nights with tortured consciences in their splendid palaces!

2. A morning drive. — "The king arose very early in the morning, and went in haste to the den of lions." He could not spend the whole night in his bed. With the first suggestion of dawn he was up and his chariot was ordered, and he drove in haste to the place where Daniel was quietly reposing with the lions and God's angel. This indeed is a strange spectacle, for the monarch of the world thus to be attending upon a condemned servant of God. The spirit of God working in the conscience of Darius, compelled him to do the same thing; as once before the fear of Zedekiah brought him to the dungeon of Jeremiah, the imprisoned prophet. God knows how to bring down the head of the proud as well as how to lift up the humble. Happy we if we also may always repent in time.

3. The king's lamentable cry. — "O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?" The king was deeply distressed and in an agony of anxiety. He had admired Daniel, and had listened to the old prophet's teaching concerning Jehovah. It all came back to him now; and he was both ready to publicly confess the excellency of the believer's character, and the dignity and sovereignty of the believer's God. In this "lamentable cry" there was both penitence and acknowledgment. What a splendid character he gave to Daniel: "Servant of the living God, whom thou servest continually." He also confessed God in a wonderful way: "The Living God." Thus he brushed aside all the pretensions of the idol gods, and gave honour to Jehovah. Daniel's teachings had not been in vain.

III. DANIELS'S TRIUMPH. That must have been a welcome sound to the king's ear, when the voice of Daniel answered back in clear, calm, and humbly triumphant tone, "O king, live for ever." Human nature would have been inclined to have added. "But no thanks to you."

1. Praise to God. — "My God hath sent his angel, and hath shut the lions mouths, that they have not hurt me." In this he takes pains to ascribe his deliverance to his God. Here is a strong emphasis upon the fact that the Living God is not to be confounded with the false gods of the heathen. He is a God of providence, who watches over his servants and keeps his promise with them.

2. A defence of his innocency. — "Forasmuch as before him innocency was found in me; and also before thee, O king, I have done no hurt." Daniel does not boast of his goodness, but would set before the king that the favour of God to his servants in such a case is not regardless of the law of righteousness. Daniel had honoured God at a time when the world-power was denying and deriding him.

3. Daniel delivered out of the den. — Then was the king exceeding glad for him, and commanded that they should take Daniel out of the den." Thus was Daniel delivered out of the den, and out of the hands of his enemies. His character was vindicated, and better still, his God was magnified and honoured.

IV. THE EDICT OF THE KING. God has never left the world without a witness for him; and now the last witness is being given to the nations by the preaching of the Gospel of Jesus Christ. When this testimony is complete he will take to himself his great power, and finish the work in righteousness; he will set up his King upon the double throne of heaven and earth, and reign therein world without end.

(G. F. Pentecost, D.D.)

Almost every bas-relief exhumed in recent years, has some figure of the lion. Dens of them were kept for the royal pleasure, or to be the swift executioners of the realm. Here, in this lesson, is a series of striking contrasts, between the King and his Jewish officer.

1. The one does wrong and hopes; the other does right and trusts. The deification of rulers was their general, as still the Russians regard the Tsar, and till lately, the Japanese the Mikado. The jewelled crown and sceptre were the signs of omnipotence. Darius had the ideas of his own time. In a way, he believed in his own divine nature. The flattery of courtiers was pleasing, and the imposing displays, in capital and campaign, helped to foster the self-delusion. It would never do for the Median lord to confess a mistake. We turn to look at that sincere, calm soul, whose love for his home wavered not through a life-time. A life of devotion was not to be abandoned because of any proclamation from men. Spiritual communion was as essential, after the famous behest, as before it was issued.

2. The one regards death as a sure agent, the other as under divine control. The love of life is an instinct. No one in his senses courts death. The taking of life is the last dread resort of the civil law. The unscrupulous ruler can rely on it to work his will. Daniel felt that if God had more for him to do in witnessing to the truth here, all the brute creation could not harm him. Death is not a certain victor when it suddenly confronts us.

3. The one decreed a universal religion; the other preached and practiced it daily. The safety of Daniel was proof enough to the king that the God of Daniel was no myth, but the living God. So he published an edict, demanding of all homage to Jehovah. But piety can never be the fruit of proclamation. In striking contrast with such, pretensions and wholesale religionism, there went forth, from the testing place, the plain lover of God, and preacher of righteousness, to take up his responsible duties as before, and to kneel in grateful acknowledgment of Jehovah's protection and furtherance.

(De Witt S. Clark.)

People
Cyrus, Daniel, Darius, Persians
Places
Babylon, Jerusalem
Topics
Account, Accountable, Accounts, Captains, Chief, Commissioners, Damage, Daniel, Higher, Loss, Presidents, Princes, Render, Responsible, Rulers, Satraps, Suffer, Undergo
Outline
1. Daniel is made chief of the presidents.
4. They, conspiring against him, obtain an idolatrous decree.
10. Daniel, accused of the breach thereof, is cast into the lion's den.
18. Daniel is saved;
24. his adversaries devoured;
25. and God magnified by a decree.

Dictionary of Bible Themes
Daniel 6:1-3

     5556   stewardship

Daniel 6:1-4

     5327   governors

Daniel 6:1-5

     8796   persecution, forms of

Daniel 6:1-16

     6126   condemnation, human

Daniel 6:2-7

     4065   orderliness

Library
A Tribute from Enemies
Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.'--DANIEL vi. 5. Daniel was somewhere about ninety years old when he was cast to the lions. He had been for many years the real governor of the whole empire; and, of course, in such a position had incurred much hatred and jealousy. He was a foreigner and a worshipper of another God, and therefore was all the more unpopular, as a Brahmin would be in England if he were
Alexander Maclaren—Expositions of Holy Scripture

Faith Stopping the Mouths of Lions
'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. 17. 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 the purpose might not be changed concerning Daniel. 18. Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before
Alexander Maclaren—Expositions of Holy Scripture

The Story of the Fiery Furnace
There was in the land of Judah a wicked king-named Jehoiakim, son of the good Josiah. While Jehoiakim was ruling over the land of Judah, Nebuchadnezzar, a great conqueror of the nations, came from Babylon with his army of Chaldean soldiers. He took the city of Jerusalem, and made Jehoiakim promise to submit to him as his master. And when he went back to his own land he took with him all the gold and silver that he could find in the Temple; and he carried away as captives very many of the princes
Logan Marshall—The Wonder Book of Bible Stories

The Jordan: the Decisive Start. Matthew 3:13-17. Mark 1:9-1Luke
3:21-22. The Anvil of Experience: knowledge only through experience--the Fourth, Daniel 3:25.--three Hebrews, Daniel 3.--Babylonian premier, Daniel 6:16-23.--George Mueller--Jesus made perfect through experience, Hebrews 2:10. 5:8, 9. 7:28, l.c.--all our experiences, Hebrews 2:14-18. Philippians 2:7. Hebrews 4:15, except through sin, Hebrews 4:15, l.c. 7:26. 2 Corinthians 5:21, f.c. 1 Peter 2:22. 1 John 3:5, l.c.--Jesus' suffering, Philippians 2:6-8. Hebrews 2:9, 17, 18. 4:15. His obedience, Luke
S. D. Gordon—Quiet Talks about Jesus

Appendix v. Rabbinic Theology and Literature
1. The Traditional Law. - The brief account given in vol. i. p. 100, of the character and authority claimed for the traditional law may here be supplemented by a chronological arrangement of the Halakhoth in the order of their supposed introduction or promulgation. In the first class, or Halakhoth of Moses from Sinai,' tradition enumerates fifty-five, [6370] which may be thus designated: religio-agrarian, four; [6371] ritual, including questions about clean and unclean,' twenty-three; [6372] concerning
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Early Ministry in Judea
113. We owe to the fourth gospel our knowledge of the fact that Jesus began his general ministry in Jerusalem. The silence of the other records concerning this beginning cannot discredit the testimony of John. For these other records themselves indicate in various ways that Jesus had repeatedly sought to win Jerusalem before his final visit at the end of his life (compare Luke xiii. 34; Matt. xxiii. 37). Moreover, the fourth gospel is confirmed by the probability, rising almost to necessity, that
Rush Rhees—The Life of Jesus of Nazareth

I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is
John Bunyan—The Works of John Bunyan Volumes 1-3

Of Antichrist, and his Ruin: and of the Slaying the Witnesses.
BY JOHN BUNYAN PREFATORY REMARKS BY THE EDITOR This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form. Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by
John Bunyan—The Works of John Bunyan Volumes 1-3

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Divine Support and Protection
[What shall we say then to these things?] If God be for us, who can be against us? T he passions of joy or grief, of admiration or gratitude, are moderate when we are able to find words which fully describe their emotions. When they rise very high, language is too faint to express them; and the person is either lost in silence, or feels something which, after his most laboured efforts, is too big for utterance. We may often observe the Apostle Paul under this difficulty, when attempting to excite
John Newton—Messiah Vol. 2

Daniel
Daniel is called a prophet in the New Testament (Matt. xxiv. 15). In the Hebrew Bible, however, the book called by his name appears not among the prophets, but among "the writings," between Esther and Ezra. The Greek version placed it between the major and the minor prophets, and this has determined its position in modern versions. The book is both like and unlike the prophetic books. It is like them in its passionate belief in the overruling Providence of God and in the sure consummation of His
John Edgar McFadyen—Introduction to the Old Testament

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