At the first light of dawn, the king got up and hurried to the den of lions. Sermons
I. WE HAVE PRESENTED TO US HERE NOBLE ACTIVITY IN THE PLACE OF INDOLENT EASE. The craft of these base politicians was too short-sighted. Within reach of success, they were doomed to ignominious failure. Fortunately for the interests of justice, the king awoke to the deceit that was practised on him. At once he shook off his lethargy, applied such mental energy as he had to the business of the state, and searched in every direction for an expedient to save Daniel. Now that the king has discovered the treacherous design of his princes, all his wits are summoned to meet craft by craft. No effort shall be left untried by which his trusty and noble servant may be saved. He will no longer be a pliant tool in the hands of others, but a master of his own destinies. The hour was critical for Babylon, and Darius rose to the high demands of the occasion. King he will be yet. II. THE GUILTY PUNISHED IN THE PLACE OF THE INNOCENT. Darius perceived that it would be perilous to abrogate, in unseemly haste, an edict so lately made. It would weaken the force of all imperial laws. It would loosen the bands of loyalty. It would arouse the sleepless hostility of his captains and princes. He had heard strange reports of the power of Daniel's God to save in times of danger. He believes that the same God will rescue now. The penalty which Daniel had incurred was that he should be cast into the den of lions. The edict did not say that he should be, left there to die. The king's decree would have been fulfilled if Daniel had spent an hour or less amid the caged beasts. All through that dismal night the king had taken counsel of himself. Desiring, on this occasion at least, to do for Daniel all that justice and good will could devise, we cannot doubt that his mind came under the influence of the Divine Spirit. The selfsame God who, through that long night, was giving Daniel courage to control and subdue the lions' rage was also conveying wisdom to King Darius. At earliest dawn the king goes in person to the den, and finds faith in God honoured, human malice frustrated. The king's edict had been observed to the letter. But there was an authority, appertaining to the king, beyond what was embodied in law. He held in his hand the lives of all his subjects. It is clear as noonday that these envious statesmen had basely deceived the king. Under cover of bringing him honour, they thought only of glutting their own malice, and robbing the state of its best servant. It was nothing less than a murderous conspiracy. They were as guilty of murder as if Daniel had died. Justice plainly demanded that summary retribution should follow; and at once these crafty lords were consigned to the death they had prepared for Daniel. Every man shall receive the due reward of his deeds. III. GOD MAGNIFIED INSTEAD OF BEING DISCREDITED. Profane men thought to use God only as a tool in order to gain their nefarious end. If God was defrauded of his daily tribute of praise, what cared they? If humble souls were deprived of guidance and pardon and heaven, what heeded they, so long as they could lay murderous hands on Daniel? But will men rob God with impunity? Be well assured that God can defend his own! The opposition of vain men shall only advance his cause. The attempt to gag the mouth of prayer shall make even kings vocal in God's praise. When pompous statesmen league themselves against him, "he that sitteth in the heavens shall laugh." The proposal was that all prayer should cease for the space of thirty days. The effect was that Jehovah was proclaimed as the True and Mighty all through the Persian empire; and a wider effect has been that God has been more honoured and trusted all the world over. "His Name shall endure for ever;" "To him all flesh shall come." IV. THE ELEVATION OF THE MAN WHOM MALICE SOUGHT TO DEPRESS. These worldly wise statesmen felt that Daniel was a superior man to themselves. They could not expect promotion so long as they had to compete with him. Hence they resolved that what they could not gain by fair means they would gain by foul means. But they reckoned without their host. It came to pass that they were degraded, and that Daniel was advanced. True merit will, sooner or later, find its fitting level! Now that these grasping placemen are removed from the empire, there is all the more room for Daniel - the more need for an able and trusty councillor. Step by step he rises in favour and in influence. His increasing power brings advantage to the captive tribes of Israel. The sunshine of his prosperity lends brightness to their fallen fortunes. They, too, begin to lift up the head. This event becomes another step in the way of Israel's restoration. And Daniel rises to the enjoyment of a reputation which is world-wide and immortal. "Me shines as the brightness of the firmament, and as the stars for ever and ever." - D.
Then the King commanded and they brought Daniel. It is the property of pure religion to invest the man who possesses it with excellencies which bear no resemblance to the "fashion of the world." His ambition rises beyond all human distinctions. Those endowments of mind and of character which arrested the admiration of Darius, and induced the smile of his complacency, awakened at the same time the direful spirit of envy in the breast of his courtiers, who could not endure to contemplate the rising glory of the "man whom the king delighted to honour."1. The text records the sentiments of an inspired prophet respecting the interference of human authority in the concerns of religion. Daniel honoured the King, but would not render to him the homage which interfered with the claims of God and the rights of conscience. Does it become Christians to evince less of fortitude and firm decision of soul? 2. In the temper and conduct of Daniel we may learn how all good men should act under the rod of oppression. To lawful authority obedience is due; but to yield submission to the will of a capricious tyrant, arrayed in the trappings of assumed and self-constituted authority, to a task dreadfully irksome to a reflecting mind. Absolute power cannot govern the region of the soul. If the Christian had power, he has no disposition to render evil for evil. His temper is that of meekness, and peace, and goodwill towards men. He, therefore, is not fitted to subvert establishments and to dethrone tyrants. His spirit gives him patience to endure, but inspires no feeling of resistance; and he prefers being made the victim rather than the agent of vengeance. 3. The case of the afflicted prophet reminds us how religious persecution defeats its object, by extending the cause which it is intended to repress. It was Daniel's fortitude in subduing misfortunes, and his faith which conquered death, that made his religion popular. 4. The holy fortitude and triumph of the persecuted prophet, show that God affords support to his servants under the pressure of their heaviest trials. (Chap. Daniel 6:16, 28) (S. Curwen.) I. — DANIEL DELIVERED TO THE LIONS. In the delivery of Daniel, to be cast into the den of lions, we are reminded at once of the similar fate which befell the three young princes, his early friends. Darius had been more boastful in the decree which made him god for thirty days, than had Nebuchadnezzar, who only ordered that his god should be worshipped by everybody; yet he had less power than his more modest predecessor. We cannot but reflect on the latent sarcasm involved in the boasted despotic power of earthly monarchs. Their power is always absolute to do evil, but limited to do good. Zedekiah could consent to the imprisonment of Jeremiah, but said he had not power to deliver him out of the hands of the nobles, his enemies. Herod had power to deliver John the Baptist to the executioner, but no power to save him from the result of his rash vow. Pilate seemed to have no power to save Jesus from his malicious enemies, but had power to deliver Him to the cross. And so we might further illustrate this power for evil, this impotence for good, when it is vested in the hands of the kings of the earth; but these cases will suffice. It was thus that Darius exercised his power and exhibited his powerlessness, when he ordered Daniel to be cast to the lions. 1. The king's speech. — "Thy God, whom thou servest continually, he will deliver thee." Thus he shifted responsibility from his own hands upon the God of Daniel, whom he had denied. So perhaps Herod hoped that somehow John the Baptist might be delivered out of Herodias' hands. So perhaps Pilate may have thought. Darius seemed not only to desire that God would deliver Daniel, but had a strong hope that he would. Perhaps Daniel had told him how, forty or fifty years before, God had delivered his three friends out of the fiery furnace; for Darius seemed to know a good deal of Daniel and his God. But this good-will, and even this gleam of faith in the power of God to deliver his servant, did not excuse his own evil act in delivering the innocent to death. If God does not interpose to frustrate our evil doings or overrule them for good, that does not make our sin the less, though it brings equal glory to God. 2. The double sealing of the den. — "And a stone was brought and laid upon the month of the den; and the king sealed it with his own signet and with the signet of his lords, that the purpose might not be changed concerning Daniel." This reminds us very much of what the rulers of the Jews did when Jesus was buried. Did these lords fear that somehow Daniel would come out of that den of lions? It would almost seem so. There is always a fear in the heart of those who fight against God that he will defeat them. II. THE DISTRESS OF THE KING. 1. A troubled conscience. — "The king went to his palace and spent the night fasting; and his sleep went from him." It was well that he did so; though it had been better had he boldly delivered Daniel. How often, when we weakly yield to sin, and suffer the torture of an offended conscience, we try to compensate for our sin by some acts of self-denial. If the fasting was a sign of repentance, it was well; but if it was simply to ease the pain of conscience, and seek in that way to atone for the evil, it was a mere mockery. We are so often quick to sin and slow to repent; prompt in doing wrong, but dilatory in making reparation. We are not sorry that the king had a bad night of it. We have had bad nights ourselves, and know how he felt. On the other hand, we cannot but think how differently the night was spent, by Daniel. Peter slept quietly in his gaol while the angel was coming to deliver him; and Paul and Silas waked the prison's echoes with nightly song. Happy children and servants of God, who can be at peace, can sleep soundly or sing gleefully in lion's den or prison's dungeon, while the monarch persecutors spend nights with tortured consciences in their splendid palaces! 2. A morning drive. — "The king arose very early in the morning, and went in haste to the den of lions." He could not spend the whole night in his bed. With the first suggestion of dawn he was up and his chariot was ordered, and he drove in haste to the place where Daniel was quietly reposing with the lions and God's angel. This indeed is a strange spectacle, for the monarch of the world thus to be attending upon a condemned servant of God. The spirit of God working in the conscience of Darius, compelled him to do the same thing; as once before the fear of Zedekiah brought him to the dungeon of Jeremiah, the imprisoned prophet. God knows how to bring down the head of the proud as well as how to lift up the humble. Happy we if we also may always repent in time. 3. The king's lamentable cry. — "O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?" The king was deeply distressed and in an agony of anxiety. He had admired Daniel, and had listened to the old prophet's teaching concerning Jehovah. It all came back to him now; and he was both ready to publicly confess the excellency of the believer's character, and the dignity and sovereignty of the believer's God. In this "lamentable cry" there was both penitence and acknowledgment. What a splendid character he gave to Daniel: "Servant of the living God, whom thou servest continually." He also confessed God in a wonderful way: "The Living God." Thus he brushed aside all the pretensions of the idol gods, and gave honour to Jehovah. Daniel's teachings had not been in vain. III. DANIELS'S TRIUMPH. That must have been a welcome sound to the king's ear, when the voice of Daniel answered back in clear, calm, and humbly triumphant tone, "O king, live for ever." Human nature would have been inclined to have added. "But no thanks to you." 1. Praise to God. — "My God hath sent his angel, and hath shut the lions mouths, that they have not hurt me." In this he takes pains to ascribe his deliverance to his God. Here is a strong emphasis upon the fact that the Living God is not to be confounded with the false gods of the heathen. He is a God of providence, who watches over his servants and keeps his promise with them. 2. A defence of his innocency. — "Forasmuch as before him innocency was found in me; and also before thee, O king, I have done no hurt." Daniel does not boast of his goodness, but would set before the king that the favour of God to his servants in such a case is not regardless of the law of righteousness. Daniel had honoured God at a time when the world-power was denying and deriding him. 3. Daniel delivered out of the den. — Then was the king exceeding glad for him, and commanded that they should take Daniel out of the den." Thus was Daniel delivered out of the den, and out of the hands of his enemies. His character was vindicated, and better still, his God was magnified and honoured. IV. THE EDICT OF THE KING. God has never left the world without a witness for him; and now the last witness is being given to the nations by the preaching of the Gospel of Jesus Christ. When this testimony is complete he will take to himself his great power, and finish the work in righteousness; he will set up his King upon the double throne of heaven and earth, and reign therein world without end. (G. F. Pentecost, D.D.) 1. The one does wrong and hopes; the other does right and trusts. The deification of rulers was their general, as still the Russians regard the Tsar, and till lately, the Japanese the Mikado. The jewelled crown and sceptre were the signs of omnipotence. Darius had the ideas of his own time. In a way, he believed in his own divine nature. The flattery of courtiers was pleasing, and the imposing displays, in capital and campaign, helped to foster the self-delusion. It would never do for the Median lord to confess a mistake. We turn to look at that sincere, calm soul, whose love for his home wavered not through a life-time. A life of devotion was not to be abandoned because of any proclamation from men. Spiritual communion was as essential, after the famous behest, as before it was issued. 2. The one regards death as a sure agent, the other as under divine control. The love of life is an instinct. No one in his senses courts death. The taking of life is the last dread resort of the civil law. The unscrupulous ruler can rely on it to work his will. Daniel felt that if God had more for him to do in witnessing to the truth here, all the brute creation could not harm him. Death is not a certain victor when it suddenly confronts us. 3. The one decreed a universal religion; the other preached and practiced it daily. The safety of Daniel was proof enough to the king that the God of Daniel was no myth, but the living God. So he published an edict, demanding of all homage to Jehovah. But piety can never be the fruit of proclamation. In striking contrast with such, pretensions and wholesale religionism, there went forth, from the testing place, the plain lover of God, and preacher of righteousness, to take up his responsible duties as before, and to kneel in grateful acknowledgment of Jehovah's protection and furtherance. (De Witt S. Clark.) People Cyrus, Daniel, Darius, PersiansPlaces Babylon, JerusalemTopics Break, Dawn, Den, Early, Got, Haste, Hole, Hurried, Lions, Morning, Quickly, RiseOutline 1. Daniel is made chief of the presidents.4. They, conspiring against him, obtain an idolatrous decree. 10. Daniel, accused of the breach thereof, is cast into the lion's den. 18. Daniel is saved; 24. his adversaries devoured; 25. and God magnified by a decree. Dictionary of Bible Themes Daniel 6:19 1320 God, as Saviour Library A Tribute from EnemiesThen said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.'--DANIEL vi. 5. Daniel was somewhere about ninety years old when he was cast to the lions. He had been for many years the real governor of the whole empire; and, of course, in such a position had incurred much hatred and jealousy. He was a foreigner and a worshipper of another God, and therefore was all the more unpopular, as a Brahmin would be in England if he were … Alexander Maclaren—Expositions of Holy Scripture Faith Stopping the Mouths of Lions The Story of the Fiery Furnace The Jordan: the Decisive Start. Matthew 3:13-17. Mark 1:9-1Luke Appendix v. Rabbinic Theology and Literature The Early Ministry in Judea I Will Pray with the Spirit and with the Understanding Also- Of Antichrist, and his Ruin: and of the Slaying the Witnesses. A Cloud of Witnesses. Divine Support and Protection Daniel Links Daniel 6:19 NIVDaniel 6:19 NLT Daniel 6:19 ESV Daniel 6:19 NASB Daniel 6:19 KJV Daniel 6:19 Bible Apps Daniel 6:19 Parallel Daniel 6:19 Biblia Paralela Daniel 6:19 Chinese Bible Daniel 6:19 French Bible Daniel 6:19 German Bible Daniel 6:19 Commentaries Bible Hub |
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