Verse-by-Verse Bible Commentary
Daniel 6:10

Clarke's Commentary

Verse Daniel 6:10. Now when Daniel knew that the writing was signed — He saw what was designed, and he knew whom he served.

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

Bridgeway Bible Commentary

Daniel in the lion’s den (6:1-28)

There had been no opportunity for Daniel to enjoy his return to high office, because Babylon fell the night he was reinstated (see 5:29-30). But the new rulers would have known of his record under Nebuchadnezzar, so they made him one of the three presidents appointed to administer the nation (6:1-2).
Daniel had such obvious ability that the other two presidents soon became jealous of him. They wanted to get rid of him, but were unable to find any accusation of mismanagement to bring against him. They saw that their only chance lay in bringing in a new religious law that Daniel’s conscience would not allow him to obey (3-5).
In putting their suggestion to the king, the two men used words that made the king think Daniel agreed with them. Their suggestion was that for the next month all prayers to all gods had to pass through the king. It was a common Medo-Persian practice for the king to act as representative of the gods, so Darius agreed to the suggestion and made it law (6-9).
By the time Daniel heard about the new law, it had already been approved and sealed by the king, so he could do nothing to have it changed. He made no effort to obey it, and proceeded to pray to God as he had before (10). His enemies worked out a plan to catch him in the act of breaking their evil law, so that they could accuse him to the king (11-13). They had him condemned and thrown into a den of lions, even though this was against the king’s wishes (14-18).

God’s miraculous deliverance of Daniel showed that the kind of worship that he accepted was not the state-controlled worship, but Daniel’s kind of worship. Daniel had refused to sin against his conscience, had done nothing against the king, had not retaliated against his enemies, and above all had trusted in God (19-22; cf. Hebrews 11:33). After punishing the plotters (23-24), the king issued a decree commanding that all his subjects respect the God of Daniel (25-27). As for Daniel himself, he continued to prosper in the high positions he held in the Persian administration (28).

Coffman's Commentaries on the Bible

“And when Daniel knew that the writing was signed, he went into his house (now his windows were open in his chamber toward Jerusalem); and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. Then these men assembled together, and found Daniel making petition and supplication before his God. Then they came near, and spake before the king concerning the king’s interdict, that every man that shall make petition unto any god or man within thirty days, save unto thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not. Then answered they and said before the king, That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict which thou hast signed, but maketh his petition three times a day. Then the king, when he heard these words, was sore displeased, and set his heart on Daniel to deliver him; and he labored till the going down of the sun to rescue him. Then these men assembled together unto the king, and said unto the king, Know, O king, that it is a law of the Medes and Persians, that no interdict nor statute which the king establisheth may be changed.”

DANIEL CONTINUES TO BE FAITHFUL

What a feeling of exultation must have come to the conspirators against Daniel at such a complete success of their diabolical plot. They had calculated everything perfectly (so they thought). The king, unaware of their hatred and of their evil purpose had signed the decree. True to what they knew would happen, Daniel went on in the faithful exercise of his holy religion without regard to human legislation. They were able to catch Daniel “in the act.” Daniel did not even bother to deny the charges. The king was caught in the cruel vice of his own stupid law; and these enemies of Daniel must have thought at that juncture of affairs that they had everything under control. They overlooked the will of God, which is a universal characteristic of all wicked men.

WINDOWS OPEN TOWARD JERUSALEM

“Windows open toward Jerusalem” (Daniel 6:10). “This habit of praying toward a particular point has been maintained till this day by the Mohammedans who pray in the direction of Mecca.”J. E. H. Thomson, op. cit., p. 189.

This writer feels a certain appreciation of this text, which was the basis of a sermon delivered in the Sixteenth and Decatur Streets Church in Washington, D.C. in January of 1953, attended that morning by Major General Charles I. Carpenter, Chief of the Armed Services Board of Chaplains, for the United States of America. As a result of the General’s strong approval of that sermon, he extended an invitation for this writer to spend three months in the Far East as a guest of the U.S. Military, conducting Preaching Missions throughout the Far East. Later a plan was worked out to allow a vast expansion of the number of ministers from Churches of Christ privileged to participate in the chaplaincy programs of the U.S. Military.

OUTLINE Introduction

A.    Daniel’s attitude:

1     Was not one of defiance (he did not kneel outdoors).

2     Was not one of cowardice (he did not hide).

3     He continued in his normal pattern.

B.    As he did aforetime:

4     A man’s habits are the key to his destiny.

5     It is always what one is in the habit of doing that determines the course of his actions.

I.    Daniel had his windows opened toward Jerusalem:

A.    Not open toward Babylon.

B.    Not opened toward the king’s palace.

C.    But open toward Jerusalem, from whence the Word of God came.

D.    Similarly people today should refuse to open the windows of their souls toward Paris (for fashions), or toward Moscow (for politics), or toward New York (for financial news), or toward Washington (for governmental support), etc.

E.    But let them open the windows of their souls to Jerusalem,
to the word of the Lord, which alone is able to save the soul.

II.    Daniel was faithful:

F.    Without regard to personal enemies,

G.    Without regard to human legislation,

H.    Without regard to personal danger,

I.    Without regard to impending death.

III.    Daniel’s faith was rewarded:

J.    God heard his prayer and answered it.

K.    His enemies saw his faithfulness.

L.    The king reluctantly executed the penalty.

M.    The king rejoiced when Daniel was safe.

IV.    The purpose of God was advanced gloriously by Daniel’s rescue.

N.    The king’s edict

O.    It guaranteed for Israel their religious freedom for yet awhile.

P.    This was a key episode in the rescue of Israel from their second captivity (the first was in Egypt).

“Three times a day” Andrews gave the hours of prayer as, “the time of the morning burnt offering, the ninth hour (which was 3 p.m.), and at sunset.”H. T. Andrews, Peake’s Commentary on the Bible, Daniel (London: T. C. and E. C. Jack, Ltd., 1924), p. 528. The same writer also stated that the Jews frequently spoke of praying “before God,” instead of praying “to God.” The Talmud instructed that the Jews in foreign lands pray toward Jerusalem, and that persons in Jerusalem should pray toward the temple.J. R. Dummelow, Commentary on the Holy Bible, Daniel (New York: The Macmillan Company, 1937), p. 537.

Commenting on the true purpose behind the ridiculous law which Daniel, in conscience, violated by his prayers three times a day, Keil pointed out that, “The fundamental principle of heathenism is that the king is the son, the representative, the living manifestation of the peoples’ gods.”C. F. Keil, op. cit., p. 211. However, it could not have been any concern for the protection of the peoples’ religious systems that prompted the presidents who initiated the movement for the law passed in this situation. The prime motivation was the desire to destroy Daniel; and all the rest of the campaign in favor of the law was pure hypocrisy.

The evil strategy of Daniel’s enemies (probably the two colleagues of his in the presidency) appears in a number of particulars. (1) They first rehearsed the terms of the new law and procured the king’s agreement that it was indeed an irrevocable statute. (2) In their charge against Daniel, they left off any mention that he was one of the presidents, saying only that he was “of the children of the captivity of Judah,” a despised foreigner, of course. (3) Thomson suggested that, “The subordinate position of Darius, occupying the place of king of Babylon only for a season, instead of Cyrus, would have made it very difficult for Darius to override any constitutional maxim.”J. E. H. Thomson, op. cit., p. 189. The king was indeed effectively trapped by his own evil law. Of course, he should have violated that law at whatever cost to himself. “Not to break a wicked promise is not firmness; it is guilty obstinacy.”Robert Jamieson, Jamieson, Fausset, and Brown’s Commentary, Daniel (Grand Rapids: Zondervan Publishing House), p. 632. This writer has known parents who were pressured into signing up with some church to rear their children in a certain faith, and who, upon learning “a more excellent way” of serving the Lord, nevertheless honored their prior wicked commitment by observing it. In such cases, the keeping of a wicked promise is more dishonorable than the breaking of it.

“Interdict and statute are mentioned together in Daniel 6:17 as if they were two documents, as is more clearly visible in Daniel 6:9. The style of rhetoric here is called “hendiadys.” This is a device in which “two words are used to express the same idea as a single word with a qualifier.”Footnote is not available There was only one document in view here, whether called a writing, a statute, or an interdict.

Barnes' Notes on the Whole Bible

Now when Daniel knew that the writing was signed - Probably there was some proclamation made in regard to that decree.

He went into his house - That is, he went in in his usual manner. He made no change in his habits on account of the decree.

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

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

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

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

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

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

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

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

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

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

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

Calvin's Commentary on the Bible

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

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

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

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

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

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

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

Smith's Bible Commentary

Chapter 6

Now it pleased Darius to set over the kingdom one hundred and twenty princes, which should be over the whole kingdom ( Daniel 6:1 );

Now that the Persian, Medo-Persian Empire, has conquered over the Babylonian Empire, Darius who was co-reigning with Cyrus set over the kingdom one hundred and twenty princes.

And there were three presidents; of whom Daniel was the first: that the princes might give accounts unto them, and the king should have no damage ( Daniel 6:2 ).

So Daniel immediately moved into a position of extremely high authority within this Medo-Persian Empire, being made one of the three presidents and the head over them.

Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the entire realm. But then the other presidents, the princes sought to find an occasion against Daniel concerning the kingdom; but they could find no occasions nor faults; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We will not find any occasion against this Daniel, except we find it against him concerning the law of his God ( Daniel 6:3-5 ).

This guy is just too good. We're never going to be able to trip him up unless it be with the law of his God.

Then these presidents and princes assembled together to the king, and said unto him, King Darius, live for ever. All of the presidents of the kingdom, and the governors, and the princes, and the counselors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, except from you, O king, he shall be cast in the den of lions ( Daniel 6:6-7 ).

This, of course, would be... a guy would have to be stupid to make this kind of a proclamation. No one can ask anybody for anything for thirty days except me. Now they were, of course, playing up to his pride, and flattery, you know, "You're so great and all. The people need to know how great you are. So to demonstrate this let's make this proclamation. That throughout the entire kingdom, no one can pray to any god or ask anybody for anything except you so that they'll know how great you are and all."

Now, O king, establish the decree, sign the writing ( Daniel 6:8 ),

They have made this proclamation, brought it in to him, now sign it, seal it.

that it cannot be changed, according to the law of the Medes and the Persians, which alters not. Wherefore king Darius sign the writing and the decree ( Daniel 6:8-9 ).

Now notice that the decree once signed cannot be changed, even by Darius the king. It shows that his rule was not as strong as was Nebuchadnezzar's. Nebuchadnezzar could make any decree and change any decree. He could do anything; he had the complete control. Whom he would he, you know, saved alive; whom he would he killed. I mean, he just had absolute control. With this he was controlled by the decrees.

Now when Daniel knew that the writing was signed ( Daniel 6:10 ),

I like this. Daniel knew that the king had signed the thing.

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 was accustomed to do. And these men being assembled, found Daniel praying and making supplication before his God ( Daniel 6:10-11 ).

Now in the book of Second Chronicles, when Solomon had dedicated the temple that he had built unto the Lord, Solomon prayed a beautiful prayer at the dedication. And in a part of the prayer of Solomon, he said, "Oh Lord, if these people turn their back against Thee, and they begin to worship and serve other gods, and they be taken captive by their enemies, if they shall turn toward this place and pray unto Thee, then hear Thou from Thy holy place in heaven and answer their prayer and deliver them from their captivity." And we remember God responded to this prayer of Solomon by saying, "If My people which are called by My name will humble themselves and pray and seek My face and turn from their wicked ways then will I hear from heaven and heal their nation" ( 2 Chronicles 7:14 ), and so forth. So that Daniel was taken captive. But even as Solomon prayed, "Lord, if they turn toward this place and pray," and so he was turning toward the holy place in the temple.

Now that is why the Jews today go to the Western Wall and pray facing the Western Wall. Because on the other side of the Western Wall somewhere the Holy of Holies once stood in Solomon's temple. And so they are praying toward that place. Solomon said, "This place that I built unto Thee, you know, the heavens of heavens can't contain You, much less this house that I have built. But O God, we pray that this will be the place where the people can meet You. And if they turn toward this place and pray and call upon Thee." And so Daniel was turning towards Jerusalem. And three times a day during this seventy years that Daniel was in a captive in Babylon, it was his custom to just turn towards this place and pray unto God for the people, for the nation. What a beautiful man Daniel must be. What a privilege it would be to go up and shake his hand. Get acquainted with this fellow. He's one of the top on my list of fellows that I want to meet when I get to heaven. I really admired Daniel. Courage of this man, knowing the king had signed it, he went, as was his custom, left his windows open. He didn't bother, you know, hide anything, prayed unto God.

And then they came near, and they spake to the king concerning the king's decree; Have you not signed the decree, that every man that asked a petition of any God or man within thirty days, except from you, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and the Persians, which thus cannot be altered. Then answered they and said before the king, Daniel, which is of the children of captivity of Judah, does not regard you, O king, nor the decree that you have signed, but he makes his petition three times a day. Then the king, when he heard these words, was very displeased with himself, and he set his heart on Daniel to deliver him: and he labored until the going down of the sun. And then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and the Persians is, That no decree or statute which the king established may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. And now the king spake unto him and said unto Daniel, Thy God whom you serve continually, he will deliver you ( Daniel 6:12-16 ).

Imagine this Darius, the king of the Medes, comforting Daniel. "Now don't worry, Daniel. I've got to do this, you know. I was a fool. But the God that you serve, He will deliver you." He sounds like the three Hebrew children. "The God that we serve, He is able to deliver us from your burning fiery furnace. And He will deliver us from your hand, and if He doesn't we're still not going to bow."

So a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and the signet of his lords; the purpose it might not be changed concerning Daniel. And then the king went to his palace, and he passed the night in fasting: neither did they bring the instruments of music before him: and his sleep had gone from him. And then the king arose very early in the morning, and he went in haste to the den of lions. And he came to the den, and he cried with a lamentable voice ( Daniel 6:17-20 )

I like that; half hoping, wondering.

a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom you serve continually, able to deliver you from the lions? ( Daniel 6:20 )

Now the king had some faith or he'd had never gone out there. Crying unto Daniel, the question. He said to him the night before, "Don't worry, Daniel. Your God is able to deliver you." But he had a question in his mind. So he asked the question, "Is your God able?"

Then said Daniel unto the king, O king, live forever. My God hath sent his angel, and he has shut the lions' mouths, and they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, I have done no hurt. Then was the king exceedingly glad for him, and he commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God. And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, their wives; the lions had mastery over them, and broke all their bones in pieces before they ever hit the bottom of the den. Then king Darius wrote unto all the people, nations, and languages, that dwell in the earth; Peace be multiplied unto you. I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end ( Daniel 6:21-26 ).

What a proclamation for a pagan king.

He delivers and rescues, and he works signs and wonders in heaven and in the earth, and who has delivered Daniel from the power of the lions. So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian ( Daniel 6:27-28 ).

Darius was the king over the Medes, and Cyrus over the Persians. "

Dr. Constable's Expository Notes

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

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

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

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

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

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

"In times of testing believers need to remain faithful to God. Sometimes this will require:

•    Wisdom to seek a creative compromise that enables the believer to meet society’s expectations without violating his or her beliefs (Daniel 1:8-14).

•    Courage to be willing to stand up for one’s beliefs when no compromise is possible (Daniel 3:15-18).

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

Dr. Constable's Expository Notes

3. Daniel’s faithfulness and Darius’ predicament 6:10-15

Gill's Exposition of the Whole Bible

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

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

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

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

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

and gave thanks before his God; for the benefits he daily received from him; or he "confessed before him" d; the sins he had been guilty of, and owned the favours he partook of:

as he aforetime did; as it had been his custom from his youth upward, and therefore would not omit it now, on account of this edict.

d מודא "confitebatur", V. L. Junius & Tremellius, Piscator, Calvin, Cocceius.

Henry's Complete Commentary on the Bible

      6 Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever.   7 All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions.   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.   9 Wherefore king Darius signed the writing and the decree.   10 Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.

      Daniel's adversaries could have no advantage against him from any law now in being; they therefore contrive a new law, by which they hope to ensnare him, and in a matter in which they knew they should be sure of him; and such was his fidelity to his God that they gained their point. Here is,

      I. Darius's impious law. I call it Darius's, because he gave the royal assent to it, and otherwise it would not have been of force; but it was not properly his: he contrived it not, and was perfectly wheedled to consent to it. The presidents and princes framed the edict, brought in the bill, and by their management it was agreed to by the convention of the states, who perhaps were met at this time upon some public occasion. It is pretended that this bill which they would have to pass into a law was the result of mature deliberation, that all the presidents of the kingdom, the governors, princes, counsellors, and captains, had consulted together about it, and that they not only agreed to it, but advised it, for divers good causes and considerations, that they had done what they could to establish it for a firm decree; nay, they intimate to the king that it was carried nemine contradicente--unanimously: "All the presidents are of this mind;" and yet we are sure that Daniel, the chief of the three presidents, did not agree to it, and have reason to think that many more of the princes excepted against it as absurd and unreasonable. Note, It is no new thing for that to be represented, and with great assurance too, as the sense of the nation, which is far from being so; and that which few approve of is sometimes confidently said to be that which all agree to. But, O the infelicity of kings, who, being under a necessity of seeing and hearing with other people's eyes and ears, are often wretchedly imposed upon! These designing men, under colour of doing honour to the king, but really intending the ruin of his favourite, press him to pass this into a law, and make it a royal statute, that whosoever shall ask a petition of any god or man for thirty days, save of the king, shall be put to death after the most barbarous manner, shall be cast into the den of lions,Daniel 6:7; Daniel 6:7. This is the bill they have been hatching, and they lay it before the king to be signed and passed into a law. Now, 1. There is nothing in it that has the least appearance of good, but that it magnifies the king, and makes him seem both very great and very kind to his subjects, which, they suggest, will be of good service to him now that he has newly come to his throne, and will confirm his interests. All men must be made to believe that the king is so rich, and withal so ready to all petitioners, that none in any want or distress need to apply either to God or man for relief, but to him only. And for thirty days together he will be ready to give audience to all that have any petition to present to him. It is indeed much for the honour of kings to be benefactors to their subjects and to have their ears open to their complaints and requests; but if they pretend to be their sole benefactors, and undertake to be to them instead of God, and challenge that respect from them which is due to God only, it is their disgrace, and not their honour. But, 2. There is a great deal in it that is apparently evil. It is bad enough to forbid asking a petition of any man. Must not a beggar ask an alms, or one neighbour beg a kindness of another? If the child want bread, must he not ask it of his parents, or be cast into the den of lions if he do? Nay, those that have business with the king, may they not petition those about him to introduce them? But it was much worse, and an impudent affront to all religion, to forbid asking a petition of any god. It is by prayer that we give glory to God, fetch in mercy from God; and so keep up our communion with God; and to interdict prayer for thirty days is for so long to rob God of all the tribute he has from man and to rob man of all the comfort he has in God. When the light of nature teaches us that the providence of God has the ordering and disposing of all our affairs does not the law of nature oblige us by prayer to acknowledge God and seek to him? Does not every man's heart direct him, when he is in want or distress, to call upon God, and must this be made high treason? We could not live a day without God; and can men live thirty days without prayer? Will the king himself be tied up for so long from praying to God; or, if it be allowed him, will he undertake to do it for all his subjects? Did ever any nation thus slight their gods? But see what absurdities malice will drive men to. Rather than not bring Daniel into trouble for praying to his God, they will deny themselves and all their friends the satisfaction of praying to theirs. Had they proposed only to prohibit the Jews from praying to their God, Daniel would have been as effectually ensnared; but they knew the king would not pass such a law, and therefore made it thus general. And the king, puffed up with a fancy that this would set him up as a little god, was fond of the feather in his cap (for so it was, and not a flower in his crown) and signed the writing and the decree (Daniel 6:9; Daniel 6:9), which, being once done, according to the constitution of the united kingdom of the Medes and Persians, was not upon any pretence whatsoever to be altered or dispensed with, or the breach of it pardoned.

      II. Daniel's pious disobedience to this law, Daniel 6:10; Daniel 6:10. He did not retire into the country, nor abscond for some time, though he knew 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 duty to him, before life itself. When Daniel knew that the writing was signed he might have gone to the king, and expostulated with him about it; nay, he might have remonstrated against it, as grounded upon a misinformation that all the presidents had consented to it, whereas he that was chief of them had never been consulted about it; but he went to his house, and applied himself to his duty, cheerfully trusting God with the event. Now observe,

      1. Daniel's constant practice, which we were not informed of before this occasion, but which we have reason to think was the general practice of the pious Jews. (1.) He prayed in his house, sometimes alone and sometimes with his family about him, and made a solemn business of it. Cornelius was a man that prayed in his house,Acts 10:30. Note, Every house not only may be, but ought to be, a house of prayer; where we have a tent God must have an alter, and on it we must offer spiritual sacrifices. (2.) In every prayer he gave thanks. When we pray to God for the mercies we want we must praise him for those we have received. Thanksgiving must be a part of every prayer. (3.) In his prayer and thanksgiving he had an eye to God as his God, his in covenant, and set himself as in his presence. He did this before his God, and with a regard to him. (4.) When he prayed and gave thanks he kneeled upon his knees, which is the most proper gesture in prayer, and most expressive of humility, and reverence, and submission to God. Kneeling is a begging posture, and we come to God as beggars, beggars for our lives, whom it concerns to be importunate. (5.) He opened the windows of his chamber, that the sight of the visible heavens might affect his heart with an awe of that God who dwells above the heavens; but that was not all: he opened them towards Jerusalem, the holy city, though now in ruins, to signify the affection he had for its very stones and dust (Psalms 102:14) and the remembrance he had of its concerns daily in his prayers. Thus, though he himself lived great in Babylon, yet he testified his concurrence with the meanest of his brethren the captives, in remembering Jerusalem and preferring it before his chief joy,Psalms 137:5; Psalms 137:6. Jerusalem was the place which God had chosen to put his name there; and, when the temple was dedicated, Solomon's prayer to God was that if his people should in the land of their enemies pray unto him with their eye towards the land which he gave them, and the city he had chosen, and the house which was built to his name, then he would hear and maintain their cause (1 Kings 8:48; 1 Kings 8:49), to which prayer Daniel had reference in this circumstance of his devotions. (6.) He did this three times a day, three times every day according to the example of David (Psalms 55:17), Morning, evening, and at noon, I will pray. It is good to have our hours of prayer, not to bind, but to remind conscience; and, if we think our bodies require refreshment by food thrice a day, can we think seldomer will serve our souls? This is surely as little as may be to answer the command of praying always. (7.) He did this so openly and avowedly that all who knew him knew it to be his practice; and he thus showed it, not because he was proud of it (in the place where he was there was no room for that temptation, for it was not reputation, but reproach, that attended it), but because he was not ashamed of it. Though Daniel was a great man, he did not think it below him to be thrice a day upon his knees before his Maker and to be his own chaplain; though he was an old man, he did not think himself past it; nor, though it had been his practice from his youth up, was he weary of this well doing. Though he was a man of business, vast business, for the service of the public, he did not think that would excuse him from the daily exercises of devotion. How inexcusable then are those who have but little to do in the world, and yet will not do thus much for God and their souls! Daniel was a man famous for prayer, and for success in it (Ezekiel 14:14), and he came to be so by thus making a conscience of prayer and making a business of it daily; and in thus doing God blessed him wonderfully.

      2. Daniel's constant adherence to this practice, even when it was made by the law a capital crime. When he knew that the writing was signed he continued to do as he did aforetime, and altered not one circumstance of the performance. Many a man, yea, and many a good man, would have thought it prudence to omit it for these thirty days, when he could not do it without hazard of his life; he might have prayed so much oftener when those days had expired and the danger was over, or he might have performed the duty at another time, and in another place, so secretly that it should not be possible for his enemies to discover it; and so he might both satisfy his conscience and keep up his communion with God, and yet avoid the law, and continue in his usefulness. But, if he had done so, it would have been thought, both by his friends and by his enemies, that he had thrown up the duty for this time, through cowardice and base fear, which would have tended very much to the dishonour of God and the discouragement of his friends. Others who moved in a lower sphere might well enough act with caution; but Daniel, who had so many eyes upon him, must act with courage; and the rather because he knew that the law, when it was made, was particularly levelled against him. Note, We must not omit duty for fear of suffering, so, nor so much as seems to come short of it. In trying times great stress is laid upon our confessing Christ before men (Matthew 10:32), and we must take heed lest, under pretence of discretion, we be found guilty of cowardice in the cause of God. If we do not think that this example of Daniel obliges us to do likewise, yet I am sure it forbids us to censure those that do, for God owned him in it. By his constancy to his duty it now appears that he had never been used to admit any excuse for the omission of it; for, if ever any excuse would serve to put it by, this would have served now, (1.) That it was forbidden by the king his master, and in honour of the king too; but it is an undoubted maxim, in answer to that, We are to obey God rather than men. (2.) That it would be the loss of his life, but it is an undoubted maxim, in answer to that, Those who throw away their souls (as those certainly do that live without prayer) to save their lives make but a bad bargain for themselves; and though herein they make themselves, like the king of Tyre, wiser than Daniel, at their end they will be fools.

Spurgeon's Verse Expositions of the Bible

Daniel Facing the Lions' Den

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A Sermon

(No. 1154)

Delivered by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

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"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" Daniel 6:10 .

Daniel was of royal race, and, what is far better, he was, of royal character. He is depicted on the pages of scriptural history as one of the greatest and most faultless of men. How grand and impressive his first appearance as a young man, when he was introduced to Nebuchadnezzar! The Chaldeans and magicians and astrologers had all failed to divine the secret which perplexed the king and troubled his spirit; till at length there stood up before him this young prince of the house of Judah to tell his dream and the interpretation thereof. No wonder that the excellent spirit which shone in him led to his being made a great man, procured for him rich gifts, and led to his promotion amongst the governor, of Babylon. In after days he showed his dauntless courage when he interpreted the memorable dream of Nebuchadnezzar, in which the king's pride was threatened with a terrible judgment. It needed that he should be a lion-like man to say to the king, "Thou, O king, shalt be driven from among men, and eat grass as oxen, and thy body shall be wet with the dew of heaven, till thy hairs are grown like eagles' feathers, and thy nails like birds' claws." Yet what he told him came true, for all this, came upon the king Nebuchadnezzar. Daniel discharged his duty to his conscience, so there was nothing to disquiet him. Well might he have said

"I feel within me

A peace above all earthly dignities,

A still and quiet conscience."

In lurid light, in terrible grandeur, Daniel comes forth again, on the last night of Belshazzar's reign, when the power of Babylon was broken for ever. Persians had dried up the river, and were already at the palace doors. "Thou art weighed in the balances and art found wanting," said the prophet, as he pointed to the mysterious handwriting on the wall. After this he appears again, and this time in a personal dilemma of his own. Great as he was in the palace, and great in the midst of that night's carousel, he appears, If possible, greater, because the faith that animates him shines more radiantly when he is upon his knees. The princes have conspired against him. They have, by fraud, perverted the king's mind, so that he has passed an edict. Though Daniel knows that it is contrary to the law of the realm for him to pray or ask a Petition of any god or man save of king Darius, yet he does pray and give thanks before his God. In the higher sovereignty of the King of kings he believes; and to the edicts of his everlasting kingdom he yields fearless and unqualified obedience. The sequel shows that the Most High God delivers him. Of this Daniel we are about to speak to you.

I. Our first point will be that DANIEL'S PRAYERFULNESS WAS THE SECRET OF HIS POWER. Daniel was always a man of prayer. If you saw him great before the people, the reason was because he was great before his God. He knew how to lay hold of divine strength, and he became strong. He knew how to study divine wisdom, and he became wise.

We are told that he went to his house to pray. He was a great man the highest in the land consequently he had great public duties. He would sit as a judge probably a large part of the day. Life would be engaged in the various state offices distributing the favors of the king; but he did not pray in his office, save of course that his heart would go up in adoration of his God all day long. He was in the habit of going to his house to pray. This showed that he made a business of prayer, and finding it neither convenient to his circumstances nor congenial to his mind to pray in the midst of idolaters, he had chosen to set apart a chamber in his own house for prayer. I don't know how you find it, but there are some of us who never pray so well as by the old arm-chair, and in that very room where many a time we have told the Lord our grief, and have poured out before him our transgressions. It is well to have, if we can have, a little room, no matter how humble, where we can shut to the door, and pray to our Father who is in heaven, who will hear and answer.

He was in the habit of praying thus three times a day. He had not only his appointed seasons of morning prayer and of evening prayer, as most believers have; but he had his noon-day retirement for prayer, as perhaps only a few have. He was an old man, over eighty years of age at this time, but he did not mind taking three journeys to his house to pray. He was a very busy man. Probably no one here has half so much important business to transact daily as Daniel had, for he was set over all the empire, and yet he found time regularly to devote three stated intervals for prayer. Perhaps he thought that this was prudent economy, for, if he had so much to do, he must pray the more; as Martin Luther said, "I have got so much to do to-day that I cannot possibly get through it with less than three hours of prayer." So, perhaps, Daniel felt that the extraordinary pressure of his engagements demanded a proportionate measure of prayer to enable him to accomplish the weighty matters he had on hand. He saluted his God, and sought counsel of him when the curtains of the night were drawn, and when his eyelids opened at the day dawn, as well as when the full sunlight was poured out from the windows of heaven. Blessing the Lord of the darkness, who was also the Lord of the light, Daniel thrice a day worshipped his God.

A singularity in his manner is noticeable here. He had been in the habit of praying with his windows open towards Jerusalem. This had been his wont: by long use it had become natural to him, so he continues the practice as heretofore; though it was not essential to prayer, he scorns to make any alteration, even in the least point. Now that the decree had been signed that he must not pray, he would not only pray, but he would pray just as often as he had done, in the same place and the same attitude, and the same indifference to publicity, with the windows open. Thus openly did he ignore the decree! With such a royal courage did he lift his heart above the fear of man, and raise his conscience above the suspicion of compromise. He would not shut the window, because he had been accustomed to pray with it open. He prayed with his window open towards Jerusalem, the reason being that the temple was being built, and if he could not go himself at any rate he would look that way. This showed that he loved his native land. Great man as he was, he did not scorn to be called a Jew, and everybody might know it. He was "that Daniel of the children of the captivity of Judah." He was not ashamed to be accounted one of the despised and captive race. He loved Jerusalem, and his prayers were for it. Hence he looked that way in his prayer. And I think also he had an eye to the altar. It was the day of symbol. That day is now past. We have no altar save Christ our Lord; but, beloved, we turn our eyes to him when we pray. Our window is open to Jerusalem that is above, and towards that altar whereof they have no right to eat that serve the tabernacle with outward religiousness. We worship with our eye to Christ. And during that age of symbol Daniel saw by faith the realities that were foreshadowed. His eyes were turned towards Jerusalem, which was the type and symbol of the one Lord Jesus Christ. So he prayed with his window open. I cannot help admiring the open window, because it would admit plenty of fresh air. There is much good in fresh air; the more the better. We do not want our bodies to be sleepy, or our senses sluggish, for if they are we cannot keep our souls awake and our spirits lively.

And it would appear that whenever Daniel prayed he mingled his supplication with thanksgiving. He "prayed and gave thanks." I wonder if he sang a psalm; perhaps he did. At any rate prayer and praise, orisons and p3/4ans, sweetly blend in his worship. He could not ask for more grace without gratefully acknowledging what he had already received. Oh, mix up thanks with your prayers, beloved! I am afraid we do not thank God enough. It ought to be as habitual to us to thank as to ask. Prayer and praise should always go up to heaven arm in arm, like twin angels walking up Jacob's ladder, or like kindred aspirations soaring up to the Most High.

I will not say more of this feature of Daniel's character. Oh, that we might all emulate it more than we have ever done! How few of us fully appreciate and fondly cultivate that communion with God to which secret prayer, continuously, earnestly offered, is the key and the clue! Could we not all of us devote more time to seeking the Lord in the stillness of the closet greatly to our advantage? Have not all of us who have tried it found an ample recompense? Should we not be stronger and better men if we were more upon our knees? As to those of you who never seek unto the King eternal, how can ye expect to find him? how can you look for a blessing which you never ask for? How can you hope that God will save you, when the blessings he does give you you never thank him for, but receive them with cold ingratitude, casting his word behind your backs Oh, for Daniel's prayerful spirit!

II. We pass on to DANIEL'S DIFFICULTIES, OR THE PRIVILEGES OF PRAYER. Daniel had always been a man of prayer; but now there is a law passed that he must not pray for thirty days, for a whole calendar month. I think I see Daniel as he reads the arriving. Not proud and haughty in his demeanour, for, as a man used to govern, it was not likely that he would needlessly rebel; but as he read it, he must have felt a blush upon his cheek for the foolish king who had become the blind dupe of the wily courtiers who had framed a decree so monstrous. Only one course was open to him. He knew what he meant to do: he should do what he always had done. Still, let us face the difficulty with a touch of sympathy. He must not pray. Suppose we were under a like restriction. I will put a supposition for a minute. Suppose the law of the land were proclaimed, "To man shall pray during the remainder of this month, on pain of being cast into a den of lions," how many of you would pray? I think there would be rather a scanty number at the prayer-meeting. Not but what the attendance at prayer-meetings is scanty enough now! but if there were the penalty of being cast into a den of lions, I am afraid the prayer-meeting would be postponed for a month, owing to pressing business, and manifold engagements of one kind and another. That it would be so, not here only, but in many other places, I should he prone to anticipate. And how about private prayer? If there were informers about, and a heavy reward was offered to tell of anybody who bowed the knee night or morning, or at any time during the day, for the next thirty days, what would you do? Why, some persons will say, "I will give it up." Ah, and there are some who would boastfully say, "I will not give it up," whose bold resolve would soon falter, for a lion's den is not a comfortable place. Many thought they could burn in Queen Mary's days that did not dare to confront the fire, though I think it almost always happened that whenever any man through fear turned back, he met with a desperate death at last. There was one who could not burn for Christ, but about a month afterwards he was burnt to death in bed in his own house. Who has forgotten Francis Spira, that dreadful apostate, whose dying bed was a foretaste of hell? It is left on record, as a well authenticated narrative of the miseries of despair, though it is scarcely ever read now-a-days, for it is far too dreadful for one to think upon. If we quail at suffering for Christ, and evade his cross, we may have to encounter a fiercer doom than the terror from which, in our craven panic, we shrunk. Men have declined to carry a light burden, and been constrained to bear a far heavier one. They have fled from the bear, and the lion has met them; they have sought to escape from the serpent, but the dragon has devoured them. To shrink from duty is always perilous. To demoralize yourselves in demoralized times is a desperate alternative. Better go forward, better go forward. Better, I say, even though you may have no armor. The safest thing is to go on. Even if there are lions in front, it is better to go ahead, for if you turn your back the stars in their courses will fight against you. "Remember Lot's wife! "She looked back, and was turned into a pillar of salt. The apostate is of all creatures the most terrible delinquent; his crime is akin to that of Satan, and the apostate's doom is the most dreadful that can be conceived. Master Bunyan pictures (what was the man's name? I forget for the moment) one Turnaway (was it not?) who was bound by seven devils, and he saw him taken by the back way to hell, for he had been a damnable apostate from the faith as it is in Jesus. It may be hard going forward, but it is worse going back.

Now it is a great privilege that we enjoy civil and religions liberty in our favored land; that we are not under such cruel laws, as in other times or in other countries laid restrictions upon conscience; and that we may pray, according to the conviction of our judgment and the desire of our heart. But as I want you to value the privilege very much, I will put a supposition to you. Suppose there was only one place in the world where a man might pray and offer his supplications unto God. Well, I think there is not a man among us that would not like to get there at some time or other, at least to die there. Oh, what pains we should take to reach the locality, and what pressure we would endure to enter the edifice! If there were only one house of prayer in all the world, and prayer could be heard nowhere else, oh, what tugging and squeezing and toiling, there would be to get into that one place! But now that people may pray anywhere, how they slight the exercise and neglect the privilege!

"Where'er we seek him he is found,

And every place is hallowed ground."

Yet it would argue sad ingratitude, if seeking were therefore less earnest or prayer less frequent. And suppose there was only one man in the world who might pray, and that one man was the only person who might be heard, oh, if there was to be an election for that man, surely the stir to get votes for that man would be far more exciting than for your School Boards or your representatives in Parliament. Oh, to get to that man and ask him to pray for us; what overwhelming anxiety it would cause! When the promoters and directors of railways had shares to dispose of during the old mania, how they were stopped in the streets by others who wished to get them and secure the premiums they carried in the market! But the man who was entrusted with the sole power of prayer in the world would surely have no rest day or night: we should besiege his house with petitions, and ask him to pray for us. But now that we may each pray for ourselves, and the Lord Jesus waits to hear those who seek him, how little is prayer regarded! And suppose nobody could pray unless he paid for the privilege, then what "rumblings there would be from the poor, what meetings of the working men, because they could not pray without so many pounds of money. And what a spending of money there would be! What laying out of gold and silver to have the privilege of speaking to God in prayer! But now that prayer is free, without money and without price, and the poorest need not bring a farthing when he comes to have audience with God, oh, how prayer is neglected! Perhaps it would not be a bad thing on some accounts if there could be a law to prevent men from praying; because some would say, "We will pray." They would pray. They would get over the traces and stoutly protest, "We are not to be kept down, we must pray." Suppose I were bound to tell you now that God would not hear your prayers all next week, you would be afraid to abide in your houses, and you would be equally afraid to leave them. You would be scared with terrors in your bed, and you would be afraid to get up and face the perils of moving about. You would say, "Whatever happens, I cannot ask God for his blessing; whatever I do, I cannot expect his blessing on it, for I must not pray." Then perhaps, you would begin to wish that you could pray. Oh, dear soul, do not live this night through without prayer! Get you to the mercy seat! Let sin be confessed to God. Let pardon be sought, and all the blessings of grace. Do not despise or turn away from that blessed mercy seat which stands open to every soul that desires to draw near unto God.

III. Having thus dwelt upon Daniel's difficulty, I now want to draw your attention to DANIEL'S DECISION. The king says he must not pray. Daniel did not deliberate for a single minute. When we know our duty, first thoughts are the best. If the thing be obviously right, never think about it a second time; but straightway go and do it. Daniel did not deliberate. He went to his house and prayed in the morning, he went to his house and prayed at noon; and he retired to his house and prayed at eventide. "He kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime."

I greatly admire one feature in Daniel's decision. He did not alter his accustomed habit in any single particular. Without disguise and without parade he pursued the even tenor of his way. As we have already said, the time was the same, the attitude was the same, the open window was the same. There was no precaution whatever to conceal the fact that he was going to pray, or to equivocate in the act when he was praying. He does not appear to have taken counsel of his friends, or to have summoned his servants, and charged them not to let any intruder come in. Neither did he adopt any measure to escape his enemies. Not one jot of anxiety did he betray. His faith was steadfast, his composure unruffled, his conduct simple and artless. Doubtless Daniel felt that as he was the greatest man in Persia, if he, a worshipper of Jehovah, the God of the Hebrews, failed in any degree, he would set a bad example to others, and greatly discourage any poor Jew who might have grace enough to stand out, provided his example led the way. Persons who occupy high positions should know that God expects more of them than of other people. England expects every man to do his duty, but especially the men that are put to the front. If the standard-bearer fall, how is the battle to hold? Now, Daniel, thou art much looked at and watched; God has put thee in an eminent place; therefore take care that thou dost not flinch one solitary jot: go and do as thou hast been wont, though the sky look overcast with clouds of evil omen. It would have been foolish daring rather than self-possessed courage in Daniel, had he been accustomed ordinarily to shut his window, should he have selected this crisis to open it; and if he had been accustomed to pray twice a day, I do not see why he should go now and pray three times; but he did as aforetime; it was his habit, and he would not be put out of it. He would show that his conscience was obedient to God, and owed no allegiance to man. He could not and would not yield anything through menace. What a despot might lay down as law, a degraded sycophant might accept as equity; but a just man is proof against the corruption of an unjust judge.

It might be asked, perhaps, "Should not Daniel obey the king? "Certainly kings' laws are to be respected; but any law of man that infringes the law of God is, ipso facto, null and void at once. It is the duty of every citizen to disregard every law of earth which is contrary to the law of heaven. So Daniel felt that whatever he owed to his temporal sovereign, he owed to his God a vast deal more. "But should not a man take care of his life? Life is valuable; should he run such a risk? "Remember that if a man were to lose his soul, in order to save his life, he would make a wretched bargain. If a man lost his life to save his coat he would be a fool; and a man who loses his soul to save his life is equally a fool, and more so still. So Daniel felt that the risk of being put into a den with lions was nothing to the risk of being put into hell, and he chose the smaller risk, and in the name of God he went straight on. And I will tell you what Daniel would have said, if he lived in these days and had he been like some of my brethren I mean like some of my brethren in the ministry clergymen of a political church, by law established. He would have said, "This is not quite right! The decree of his Majesty's Privy Council is utterly at variance with my creed; but you see I occupy a position of great usefulness, and would you have me give up that position of usefulness that I hold, to let these governors and counsellors, that are all such bad fellows, have the entire management of the realm? Everything will go wrong if I do not compromise my profession. Although it perhaps may not be quite consistent with conscience, it is pardonable in the light of policy, and thirty days will soon pass away; so for the sake of your usefulness," he would have said to himself, "for the sake of your usefulness, you had better stop where you are." Oh, I have heard men who teach little children to repeat the words, "In my baptism I was made a member of Christ, a child of God, and an inheritor of the kingdom of heaven," and who know that that is a lie, and yet stick in their un-protestant church, and say, "I remain here because of my usefulness," my precious usefulness! "for if I were to go out of the church I should be leaving it to those bad persons who are in it." To know that as long as I am there, I am in complicity with men who are dragging back the church to Romanism, as fast as ever they can, and yet to say, "I am so useful, and I should injure my usefulness"! In the name of Almighty God, are we to do evil that good may come? If I thought I could save every soul in this place, or do any other stupendous thing by making the slightest compromise with my conscience, I dare not in the sight of the living God do it, for so have I not been taught by the Spirit of God. Consequences and usefulness are nothing to us: duty and right these are to be our guides. These were Daniel's guides. The empire of Persia might go wrong; Daniel could not help that, he would not go wrong himself. It might be that these villanous courtiers and lords of the council might have the sway. Be it so. Leave God to manage them. It was not for Daniel even for thirty days to give up prayer. "Ah, but," they would say, "you can pray in your heart; you need not boor the knee; you can pray in your soul." But it will not do to sell principle, or to bide with strict integrity and sterling truth in the smallest degree. Every jot and little has its intrinsic value. Our bold Protestant forefathers were of a different breed from the present race of temporizing professors. Talk ye of apostolic succession! By what strange process ye suppose that Fuller, Ridley, Latimer, Donue, and the like worthies, did transmit their mitres and their benefices to the craven seed who now hold their titles and enjoy their livings, we are at a loss to understand. The identification baffles us. Do they inherit the same spirit, defend the same doctrines, or observe uncompromising allegiance to the same gospel? We trow not. It seems to us that progenitors and progeny are wide apart as the poles. If Jesus Christ were here to-day, there are plenty of people who would sell him for two groats; they would not want thirty pieces of silver, but would sell him for a smile of patronage or a nod of approbation. Oh that we had book the old covenantors who would not swerve an inch! Look at John Bunyan when they bring him up before the magistrates and tell him he must not preach! "But I will preach," said he, "I will preach to-morrow by the help of God." "But you will be put in prison again." "Never mind, I will preach as soon as I get out." "But you will be hanged, or kept in prison all your life." "If I lie in prison," said he, "till the moss grows upon my eyelids, I can say nothing more than this, that with God's help, I will preach whenever I get a chance." Do not tell me that these are non-essentials. To men that will follow the Lamb whithersoever he goeth, even the opening or the shutting of a window, if need be, is essential. Be jealous over what are called "trifles." They may be mere straws, but they show which way the wind blows. We want the race of grand old bigots back again. We have been howling at bigots these many years and praising up universal "charity," which means nothing else than denying that there is any truth in the world to defend, or any army of saints in which to enlist. A Protestant on one occasion was bidden to bow down before the cross when he was about to be knighted, and many others did so. "It is only a form, you know," they said. "But," said he, "by God, I won't." And they called him "By God," and afterwards others who stood out boldly in the same way were called "By Gods," or "Bigots." So that tone of refusal has become a term of reproach. Here is a grandest bigot of all! Daniel is his name. He will pray. They will throw him into a lions' den. "The bigoted fool! "Ah, yes, but God did not discountenance his unswerving uprightness. He had said before his God that he would do the right, and the right thing he did, whatever might happen. Young men and young women, I would like you to go to school before Daniel and learn to say, "Whatever happens, we cannot lie, cannot do the wrong thing; are cannot believe what men teach us, when contrary to God's teaching; we cannot give up prayer and personal holiness, whether there be a lions' den or no lions' den. We will stand fast by that for God's own sake." May that same spirit come back to Englishmen, and if it ever does, then I warrant you the shavelings of Rome will need to pack up and get straight away, for it is the bending men, the willow men, that will sell truth any price. Oh that we may learn to sell it at no price, but to stand fast like pillars of iron for God, for Christ, for truth, for every holy thing!

Now I fear me I ought to say, before I leave this series of reflections, that there are some who have no decision of character at all, because they are not Christians. Some men are Christians, perhaps, though they have not decision enough to avow it sneaking Christians! They have, they say, with their heart, but never with their mouth, confessed Christ. They have never been baptised as he bids them, and as they ought to be, according to his word. And there are some that have made a profession, but it is a smuggled profession. Their friends at home hardly know it, and they do not want them to know it. Oh, if I enlisted in Her Majesty's service, and had my regimentals given me to wear, I would wear them. I should not like to have them packed away and go about in other clothes, for I should be afraid of being taken up as a deserter. There are others who dishonor their profession, and do not live as they should. And there are those who, if they were persecuted, would speedily throw off their profession. They can go with Christ with silken slippers over smooth-shaven lawns, but as to walking through mire and mud with him, that they cannot do. Oh for the heart of a Daniel, every one of us, to follow Christ at all hazards.

IV. Our last point is DANIEL'S DELIVERANCE. With that we will conclude. The evil that threatened Daniel did come. He was to be put into a lions' den, and into a lions' den he was put. So, young man, you say, "I will not do wrong." You hope to escape unscathed. Yet it may be that you will be discarded by your friends, and discountenanced by your associates. Expect it, go through it. If you are a tradesman, and by saying you will not subunit to an evil custom of the trade you will become a loser, be willing to be a loser; expect that the lions' den will be there, and that you will be put into it. Daniel came there, but there was not a scratch upon him when he came out of it. What a splendid night he must have spent with those lions! I do not wonder that in after days he saw visions of lions and wild beasts; it seems most natural that he should; and he must have been fitted by that night passed among these grim monsters to see grand sights. In any case he must have had a glorious night. What with the lions, and with angels all night to keep him company, he was spending the night-watches in grander style than Darius. And when he came out the next morning, so far from being a loser, he was a gainer. The king approved him, admired him, loved him. Every body in the city had heard that Daniel had been put into the lions' den. He was a great man, and it was like putting the prime minister into the lions' den. And when he came out, with what awe they looked upon him! The king was not regarded as half so much a god as Daniel. Daniel had a smooth time of it afterwards. The counsellors never troubled him again; the lions had taken care of them. There would be no more plotting against him. Now he would mount to the highest place in the empire, and no man would dare to oppose him, for very dread of the same fate that had fallen upon his enemies and accusers. So Daniel had to the end of his days smooth sailing to the port of peace.

Now, believe me, to be decided for the right is not only the right thing but the easiest thing. It is wise policy as well as true probity. If you will not yield an inch, then somebody else must move out of the way. If you cannot comply with their proposals, then other people will have to rescind their resolutions. So you will find that, if you suffer, and perhaps suffer severely at first, for decision of character, you will get speedy recompense for all you endure, and a grand immunity in the future. There will be an end to the indignities that are offered you. If it be not obstinacy, but real conscience that prompts you, you will rise to a position which otherwise you could not have attained. The opposition so strong against you at first will very likely lead to your enemies endorsing your views, and the dishonor you have meekly to bear will be followed by a deference flattering to your vanity, if not perilous to your future consistency. Only put your foot down now, be firm and unfaltering now. If you yield to-day, you will have to yield more to-morrow. Give the world an inch, and it will take many an ell. Be resolved, therefore, that no inch you will give, that to the lions' den you would sooner go than there should be equivocation, prevarication, or anything approaching to falsehood. However great the difficulty may be at the outset, yet do it, and you will be unhurt: you will be an immediate gainer by it, and, to the rest of your days, God will give you a better and happier life than ever you have had before. "When a man's ways please the Lord, he maketh even his enemies to be at peace with him." You Christian soldiers in the barracks, be decided; stand up for Jesus. You will be ridiculed at first, but you will live that down before long. But if you are cowardly, the ridicule will last many and many a day, and your fellow-soldiers will take delight in laughing at you. If any of you are in a workshop, take courage, do not yield. Why should not we have our way, as they have theirs? Young men in business, take care how you begin your business in an honest, straightforward manner; for, if you begin it with artifice and crooked stratagem, it will go on crooked, and then, it you try to get straight, you will find it very difficult. But begin as straight as a line, never swerve from it. Act on the outset as a Christian should. What if employers should frown, or customers be vexed, or friends fail? Bear it! It will be the best policy in the long run. That is not, however, for you to consider. Do the right thing, whatever happens. Let us be as Daniel. Oh that the young among you would emulate the purpose of heart with which Daniel began life! Oh that the active and vigorous among you would seek with Daniel's constant prayerfulness for that high gift of wisdom equal to all emergencies with which God so richly endowed him! And, oh, that the harassed, tempted, and persecuted among you would learn to keep a clean conscience in the midst of impurities, as Daniel did; to preserve, like him, faith and fellowship with the faithful and true God, though living among strangers and foreigners, profane in all their thoughts and habits; and to hold the statutes and commandments of the Lord as more to be desired than wealth or honor yea, dearer to you, as Daniel accounted them, than even life itself! So shall you honor God, and glorify Christ, and bless and praise his precious name in a way in which nothing else but decision of character can possibly lead you to do. God grant us all to have Christ for a Savior, and to live to his praise. Amen.

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PORTION OF SCRIPTURE READ BEFORE SERMON Daniel 6:0 .