Daniel 6:28
So Daniel prospered during the reign of Darius and the reign of Cyrus the Persian.
Sermons
DanielN. Emmons, D.D.Daniel 6:28
Daniel's Steadfast PietyH. Hill, D.D.Daniel 6:28
How Daniel ProsperedJohn McNeill.Daniel 6:28
The Tables TurnedJ.D. Davies Daniel 6:19-28














My God hath sent his angel (ver. 22). "Are they not all ministering spirits?" (Hebrews 1:14). The text in Daniel suggests the whole doctrine of angel-ministration. That imperilled life guarded by a sentinel from heaven is no solitary spectacle. It has many parallels. There had been the ministration of angels before, as there has been a thousand times since. We cannot help looking upon the scene with memories charged with all that has been revealed of the relation of that higher world to the world of men. It was a remarkable instance of a universal fact in the experience of the Church of God - a fact not limited to particular ages, but existing from the beginning to the end of time. We suppose that the angel in this case may have been invisible to Daniel; Daniel having simply inferred his presence; and further, that the action of the angel may not have been strictly supernatural. The occasional supremacy of man over savage beasts may be an illustration of the dominance of the angel. The subject, then, is - The ministration of angels.

I. THEIR EXISTENCE. Say there are angels; and some would receive the statement with scepticism. But the evidence is:

1. The analogy of the case. The interdependence of material worlds points to a similar interdependence of moral worlds. The commerce of earth to a commerce between the varied worlds of God.

2. The craving of the human mind. There is a craving for the knowledge of creatures higher than ourselves. The craving universal. It points to an objective satisfaction.

3. The testimony of Scripture. Previous argument, only presumptive; this conclusive. Fulness of Scripture on the subject.

II. THEIR NATURE.

1. They are spiritual. "Are they not all spirits (πνεύματα)?"

2. But "clothed upon with some organization. Of a material kind, for it may become an object of sense; men may see the angel-form. Note:

(1) Angels appear in the human form. But:

(2) Glorified. (Daniel 10:6.)

(3) Men after the resurrection are to become like the angels. (Luke 20:36.)

We may infer that the organism of angels is well adapted to second the life abiding in it. Incorruptible, for the angel never dies; fit servant of high intelligence; offers no obstruction to their mighty power; no impediment to their swiftness; beautiful with immortal youth. The angels, like ourselves, are capable of everlasting intellectual and moral progress.

III. THEIR PUBLIC LIFE. Its essential characteristic is given in the question, Are they not all liturgic (λειτουργικὰ)?" But what is the meaning? We must go to Athens, the home of the Greek tongue, for the answer. A few words, then, on:

1. The Greek liturgy. It was a public service - a ministration of the citizens to the commonwealth. Certain citizens were bound to contribute money, labour, time, towards making Athens splendid at home, triumphant abroad. Such a contribution was a "liturgy;" it stood for the public service of the Athenian people.

2. The Hebrew liturgy. The word was transferred from things Greek to designate the public ministration of the priests in the temple. As the liturgy of the Athenians was for the glory of the Athenian commonwealth, so the liturgy of Hebrew priests was for the glory of the Hebrew commonwealth - a ministration to its awful King.

3. The heavenly liturgy. Here thought ascends to a higher state, to a grander temple, in which angels contribute to the public service. Their wealth, energy, time, are given for the glory of the Eternal, and for the majesty of his kingdom. "Are they not all liturgic? Do they not minister to God in the exalted service of the heavenly temple? Are they not employed in the administration of the celestial government? Do not ' thousand thousands minister to him, and ten thousand times ten stand before him '?" "The chariots of God are twenty thousand,"

IV. THEIR APOSTOLIC CHARACTER. "Are they not all... sent forth?" Where he appoints, they go. Describe their coming and going as recorded in Scripture. But all this mysterious appearing and disappearing was not at all of their own self-moved will; they were "sent forth." They came on embassage, and the love that sent them was the Lord of angels and ours.

V. THEIR MINISTRATION. They are "sent forth" to bring us help, to aid the otherwise helpess. Look at this:

1. Negatively. Their main object is not any of the following, though angels have been commissioned for them all.

(1) To glorify some great event; e.g. the incarnation.

(2) To answer prayer. (Daniel 9:21.)

(3) To terrify enemies. (Matthew 26:53.)

(4) To destroy the doomed; e.g. the Assyrian army.

(5) To advance their own knowledge. (1 Peter 1:12; Ephesians 3:10.)

2. Positively. To bring help. The lesson for us - not to live in the light that shines from superiors, not to enjoy the company of equals, but to minister to those below. (Why not include in this lesson from the angels, our duty of ministration to races of life below man?)

VI. THEIR RELATION TO REDEMPTION AND THE REDEEMED.

1. Their general attitude.

(1) With reference to redemption generally. The attitude is one of anxious interest, which was typified in the aspect of the cherubim over the ark, "towards the mercy-seat shall the faces," etc.; and declared in the New Testament (1 Peter 1:12).

(2) With reference to the redeemed particularly. Interested are they in the beginnings and developments of regenerated life (Luke 15:7, 10; 1 Corinthians 4:9).

2. Their critical services. Angels are prominent through all the great epochs of Divine revelation - in the patriarchal, legal, and prophetical dispensations. Keep watch and ward about the Person of Christ. (The annunciation to Zechariah, to Mary; the anthem at the birth; one in Gethsemane, twelve legions in waiting; two at the sepulchre.) They were active at the founding of the Church; are now agents in providence; will add to the glory of the last assize.

3. Their combined action. Militant action, we may call it. Much in the Bible to imply that the angels are ever exerting, on behalf of the saved, a moral influence, equal in extent, though opposite in kind and greater in degree, to that exerted by evil spirits. They are not idle spectators of the long-drawn-out moral conflict of this earth.

4. Their individual ministration. (See John 1:51; Matthew 18:10; Psalm 34:7; Psalm 91:12; 2 Kings 6:17; Daniel 6:22; Acts 27:23.) (The "Angel-god" passages not referred to, because his appearances were those of the Lord Jesus.)

CONCLUSIONS.

1. The majesty of their King. Christ the Lord. Such a retinue.

2. The greatness of the object of angel solicitude. Salvation.

3. The brightness of the Christian prospect. "Equal unto the angels." - R.

So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.
The prosperity of this noble ruler clearly appears from the whole history of his life. Such another instance of long and increasing prosperity in public life, we presume to say, cannot be found in the whole history of man. Successful men has always been revered as well as admired. The Greeks and Romans held those in high estimation who appeared to enjoy the peculiar smiles of the invisible powers. What extraordinary qualities did Daniel possess, which mutually conspired to promote his prosperity in the management of public affairs? This prosperous and excellent ruler possessed

I. SUPERIOR POWERS OF MIND. The Father of spirits has been pleased to display the same sovereignty in the bestowment of intellectual faculties, as in the bestowment of inferior favours. The minds of different men are differently constituted. In Daniel the various natural powers were equally strong and well-proportioned. His quick apprehension and retentive memory were happily united with a strong and penetrating judgment. He acquired knowledge with the greatest ease and rapidity. He was able to excel in every branch of science to which he turned his attention.

II. A LARGE SHARE OF GENERAL INFORMATION, WHICH CONTRIBUTED TO FORM HIM A GREAT AND SUCCESSFUL POLITICIAN. Civil government is extremely complicated and extensive, both in theory and practice. No species of human knowledge is foreign to the business of a statesman, who needs to be universally acquainted with men and things. And he had the best sources of information in his own hands, the sacred books of divine inspiration.

III. EXTRAORDINARY WISDOM. Before he was thirty, his eminent wisdom was universally known and celebrated, not only through the empire, but through all the neighbouring nations. Wisdom is a term of various and extensive meaning; it includes not only invention, but foresight and sagacity.

IV. DANIEL WAS A. MAN OF INVINCIBLE FIRMNESS. This was but the natural effect of his wisdom. He was able to think for himself, to form his own opinions, and to comprehend the nature and tendency of his own designs. This confidence inspired him with irresistible vigour and fortitude, in the prosecution of all his public measures.

V. DANIEL WAS A PATTERN OF INVIOLABLE INTEGRITY. He always aimed to do justice, and to treat every man according to the eternal rule of right. As a ruler, he acted upon principle, in guarding the lives, properties, and characters of his subjects. He derived his moral sentiments from the pure source of divine inspiration. The promotion of justice is the ultimate object of every branch of civil government. The exercise of justice is the indispensable duty of all civil rulers. Fidelity in civil rulers is, of all other virtues, the most acceptable to the people, who universally feel its happy influence in every condition of life. Aristides among the Greeks, Cato among the Romans, and Daniel among the Jews, will be for ever celebrated for their incorruptible integrity.

VI. NOTE DANIEL'S EMINENT PIETY AND DEVOTION. His religion was neither a glowing enthusiasm, nor a gloomy superstition; but a pure and steady principle of universal benevolence. He gave God the supreme affection of his heart; and was neither afraid nor ashamed to profess the true religion, in the midst of a country and a court that were involved in the grossest idolatry. He walked within his house with a perfect heart, and every day called upon God at the head of his family. The first thing suggested by this excellent character is, that great and good rulers are worthy of the highest respect. Who can contemplate the pious, virtuous, and useful life of Daniel, without paying him the sincere homage of the heart? All civil rulers of the same character are equally objects of the highest veneration and regard. The life of Daniel also admonishes civil rulers how much they are capable of doing, to promote the religious as well as civil interests of the people. We may learn, also, that those who sit in the highest seats of government, have no excuse to neglect the profession and practice of vital piety. Real religion is necessary on their own account, as well as on account of those who live under the influence of their powerful example. The faith and piety of Daniel reprove the ignorance and presumption of those politicians who profess and propagate the principles of infidelity. Also learn, that civil rulers had no occasion for the use of art or intrigue in any of their public measures. Those who conduct the intricate affairs of government ought to be wise and prudent, but they should never be artful or designing. And it may further be remarked that civil rulers have sufficient encouragement to be faithful in the discharge of all their public duties. Daniel found, by happy experience, that honesty was the best policy.

(N. Emmons, D.D.)

The lives of eminent men are a subject which seldom fails to fix the attention. The admiration excited by their talents and their virtues is a pleasing sentiment; our curiosity is gratified by marking the steps of their fortune; our views are enlarged by tracing the effects of their conduct, and our heart is made better by contemplating the generous principles from which their actions proceeded. No person introduced in scripture is more illustrious than Daniel.

I. THE WISDOM OF DANIEL IS THE FIRST FEATURE IN HIS CHARACTER. That subordination and mutual subserviency which is the best cement of society, arises from the variety in the kinds and measures of wisdom which individuals possess; and the extraordinary degrees of it which raise some men above the rest of their species, are ordained of God to be the blessing or the scourge of the times in which they live. To Daniel was given to understand the secret things which belong to the Lord, and which are wisely and graciously hidden from all except those in whom it pleaseth the Father to reveal them.

1. This wisdom of Daniel was of use to the Jews.

2. To the Babylonians the wisdom of Daniel demonstrated the sovereignty of the true God.

3. To the world, the wisdom of Daniel opens a series of prophecies of general importance.

II. THE PIETY OF DANIEL IS THE OTHER FEATURE OF HIS CHARACTER. By applying this word to express the moral character of Daniel, I mean to intimate that the principles which animated his conduct, are discriminated from a peculiar temperature of constitution, from a sense of honour, from a regard to the opinion of the world, from all the other circumstances which produce the morality of those men who have not the fear of God before their eyes. The word piety marks the sentiment of religion as the support of his integrity, the spring of his exertions, the source of his comfort and hope, the companion and the quickener of every good affection in the breast. Wisdom and piety are not always joined. Daniel confessed upon every occasion, that the superiority of his knowledge was derived from that God who revealeth secrets. The innocence of his life is mentioned with honour by the Jewish writers. Scripture classes him with Noah and Job.

1. The manner in which the piety of Daniel was displayed.

(1)He performed with alacrity the business of his station.

(2)He did not make any sacrifice of his principles.

2. The manner in which the piety of Daniel was rewarded. Were piety in every instance overwhelmed by suffering, our faith in that which is future and unseen might be shaken, and many would be tempted to say that it is vain to serve God. Daniel's reward was not less eminent than his piety.

(1)Was distinguished by the protection of Heaven.

(2)Daniel was distinguished by the respect of men.Learn from this example to despise the truckling, time-serving manners of those who shift their principles according to circumstances, and who make it the study of their lives to accommodate their discourse and their actions to the wishes of other men. Dare to be honest; and let your conversation in the world be in simplicity and godly sincerity. Follow the piety of Daniel, who, in all the changes which he saw, did his duty, and held fast his integrity. Do not expect, however, that the general goodwill which you may attain, will never meet with any interruption. You may experience the effects of that rivalship and envy which animated the breasts of those who sought to find occasion against the blameless Daniel. If you have a conscience void of offence, the favour of heaven will furnish you with a shield which all the shafts of malice shall not pierce.

(H. Hill, D.D.)

His temporal prosperity comes clearly and manifestly from his spiritual fidelity. We profess Daniel's faith; only, with this difference, that we ought really to have a more open vision of God and the verities of eternity than Daniel had. For heaven has been more widely opened since his day to the open eye of a believer's soul. Notice that when once a man, especially a young man in a great city like this, gives his heart, his destiny, openly, unreservedly, into the hands of a covenant God, his life enters into a wonderful simplicity. Then you have only one thing to do. Blow high or low, come rain or shine, whatever be the circumstances in which you are placed, there is only one thing to be done — and that is in all to keep yourself true to God. Sailing across seas of time and sin to God's haven in eternity is the plainest sailing. You have simply all the time to keep on the one tack and set the bow the one way. Look at this narrative. There is a man here whose life is threatened. He was the best hated man in the city, and those who hated him were not fools. They baited the trap so skilfully that even King Darius jumped at it, and Darius was no fool either, but they fooled him. They put Darius in a trap. They failed to put Daniel in one. When he knew that the writing was signed, and he knew that if he prayed his enemies would be listening, he just went on praying as aforetime. It is not otherwise with us than it was with Daniel. The world still says, "We could put up with those Christians well enough if it were not for their Christianity." These men got to see that Daniel was the man he was because he was true to his God. They saw that God was the strength of his mind, as well as the name upon his tongue in. worship. A Christian has only one thing to do. "Forgetting the things that are behind, to reach forth unto those that are before," and he must disregard everything that comes against him as he seeks in the way of whole-hearted consecration to live for God and for eternity, and to do his duty in the world, making God his mark, way and end, and being utterly done with self pleasing. This Daniel was a manor prayer. But Daniel was a busy man. He really had the government upon his shoulders. Yet this man found time three times a day to kneel and pray to the God of heaven. And the best method for the working of a heavy business, for getting through a heavy day's work, is to be a man of prayer. This principle of prayer — this fixed habit of communion with God — is like the policeman at a busy crossing. In his prayer Daniel "gave thanks." Think of that! Think of that hunted, badgered, persecuted man on that critical day going in before his God, and saying, "My God, I thank thee!" If you give your heart to Jesus Christ, you will never be without cause of thankfulness. The man who fears God only need have no other fear...But suppose the lions had killed Daniel. What then? He still would have work. "They never fail who die in a great cause." If you are wholehearted towards God, there is no defeat. See John the Baptist. Because he was faithful to God and conscience, his head rolled off the block into the basket. But he did not fail. There is no reverse, there is no possible disaster in any true sense, to the man who, like Daniel, has just one thing to do — to kneel down upon his knees in the high and awful crisis of his history to give thanks to God.

(John McNeill.).

People
Cyrus, Daniel, Darius, Persians
Places
Babylon, Jerusalem
Topics
Cyrus, Daniel, Darius, During, Enjoyed, Kingdom, Persian, Prospered, Reign, Success
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 6:28

     5366   king
     7217   exile, in Babylon

Daniel 6:19-28

     5931   resistance

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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