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简体中文
英文原文
Daniel does not give a continued history of the reigns in which he lived, nor of the state-affairs of the kingdoms of Chaldea and Persia, though he was himself a great man in those affairs; for what are those to us? But he selects such particular passages of story as serve for the confirming of our faith in God and the encouraging of our obedience to him, for the things written aforetime were written for our learning. It is a very observable improvable story that we have in this chapter, how Daniel by faith "stopped the mouths of lions," and so "obtained a good report," Heb 11:33. The three children were cast into the fiery furnace for not committing a known sin, Daniel was cast into the lions' den for not omitting a known duty, and God's miraculously delivering both them and him is left upon record for the encouragement of his servants in all ages to be resolute and constant both in their abhorrence of that which is evil and in their adherence to that which is good, whatever it cost them. In this chapter we have, I. Daniel's preferment in the court of Darius, Da 6:1-3. II. The envy and malice of his enemies against him, Da 6:4,5. III. The decree they obtained against prayer for thirty days, Da 6:6-9. IV. Daniel's continuance and constancy in prayer, notwithstanding that decree, Da 6:10. V. Information given against him for it, and the casting of him into the den of lions, Da 6:11-17. VI. His miraculous preservation in the lions' den, and deliverance out of it, Da 6:18-23. VII. The casting of his accusers into the den, and their destruction there, Da 6:24. VIII. The decree which Darius made upon this occasion, in honour of the God of Daniel, and the prosperity of Daniel afterwards, Da 6:25-28. And this God is our God for ever and ever.
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Daniel Preferred by Darius (537 BC)
简体中文
但以理被大流士抬举（公元前537年）
¹ 大流士随心所欲，立一百二十个总督，治理通国。
² 又在他们以上立总长三人（但以理也在其中），使总督在他们三人面前回复事务，免得王受亏损。
³ 因这但以理有美好的灵性，所以显然超乎其余的总长和总督，王又想立他治理通国。
⁴ 那时总长和总督寻找但以理误国的把柄，为要参他；只是找不着他的错误过失，因他忠心办事，毫无错误过失。
⁵ 那些人便说：我们要找参这但以理的把柄，除非在他神的律法中就寻不着。
关于但以理，我们被告知：
I\. 他是一位何等显贵之人。大流士因征服而登上巴比伦王位之后，重新改组政府，任命但以理为国务首相，使他执掌大权，并兼任财政与玺印两大要职的首席长官。大流士的版图极其辽阔；他因征伐所得的，不过是多了许多需要照管的国家；他个人所能成就的，不过是一个人所能做的，因此必须任用他人在他之下办事。他在国中立了一百二十个总督（但 6:1），给他们划定辖区，在其中施行审判、维持治安、征收王税。注意，下级官吏与我们最高的主权者一样，也是神为我们的益处所设立的臣仆；因此我们当顺服君王为至上，也当顺服他所设立和授权的官长（彼前 2:13-14）。在这些总督之上设有三人执政，或称三位总长，负责掌管和核算公共账目，受理对总督的上诉，或在总督失职之时受理控告，免得王受亏损（但 6:2）——使王不至于在税收上受损，也使王授予总督的权柄不至于被滥用以压迫百姓，因为压迫百姓必将使王（无论他是否如此认为）真正受损：一则使百姓的归心疏远，二则惹动他的神向他发怒。在这三人之中，但以理居首，因为他被发现在各样的治国资格上都超过他们众人。他显然超乎总长和总督之上（但 6:3），王对他处理事务之能极其满意，以至想立他治理通国，任凭他随意升降百官。如今，1. 我们当留意此事以称赞大流士：他纯粹因人的个人功绩和办事才干而加以提拔，那些盼望得着良好服事的君主必须按此原则而行。但以理原是被征服之国中的显贵，因此之故，照理说本应被视为仇敌，被囚禁或放逐。他又是外邦亡国之人，本可因此被轻视为异乡人和俘虏。然而大流士看来在识人用人上极其敏锐，他很快察觉这位但以理身上有过人之处；因此，虽他自己无疑有不少亲信巴望在这新征服之国中得着升迁，虎视眈眈，那些多年为他所亲信的人也指望如今能身居总长之位，但他却以国事为重，因见但以理在智虑与德行上都超过他们众人，且大概也听闻了他蒙神启示之事，便立他为自己的右臂。2. 我们当留意此事以归荣耀与神：但以理此时已非常年迈（自从他被掳到巴比伦至今已逾七十年），但他身心仍一如既往地胜任公务；他在前几朝的诸般试探之中始终对信仰忠心不渝，如今在新政府中也一如既往地受人敬重。他之能稳居高位，是因为他如橡树一般坚定，不是因为如柳枝一般随风摇摆；是因为他在美德上始终如一，不是因为他对罪恶屈从附和。如此诚实正是上策，因为它维护了名声；那如此尊重神的，神也必尊重他。
II\. 他是一位何等良善之人：他有美好的灵性（但 6:3）。他对所受的一切托付都忠心耿耿，在君主与百姓之间秉公行事，悉心照料使双方都不受亏损，以至在他身上毫无错误过失可寻（但 6:4）。他不仅不能被指控有任何背信或不诚实，甚至不能被指控有任何失误或失当。他从未出过差错，也从未有过因疏忽或遗忘而需要自辩的场合。这事被记录下来，是为一切身居公职之人树立榜样，要他们既殷勤又尽责，不仅免于过失，且免于错误，不仅免于罪行，且免于失误。
III\. 人因他的尊贵和良善对他怀有怎样的恶意。总长和总督们嫉妒他，因为他被提升在他们之上；他们大概也恨他，因为他目光锐利地监督他们，不让他们损公肥私。请看，1. 嫉妒的起因，乃是一切善事。所罗门抱怨说，人因所行的义被邻舍嫉妒是一件令人烦恼的事（传 4:4）——人越好，他的竞争对手就越看他为不好。但以理被人嫉妒，因为他比邻舍有更美好的灵性。2. 嫉妒的后果，乃是一切恶事。那些嫉妒但以理的人，所图谋的正是他的毁灭。单单使他失势不足以快其意；他们所渴望的乃是他的死。忿怒为残忍，怒气为狂澜，惟有嫉妒谁能敌得住呢？（箴 27:4）。但以理的仇敌在他身边布置暗探，观察他在职务上的行事；他们寻找参他的把柄，要找一些关于国事的把柄作为控告的根据——某次失职或偏私，某句失言，某人对某人苛刻相待，或某件当办之事被疏漏。只要他们能找到一点失误的微尘、小如鼹鼠丘，也会很快被放大为不可宽恕的罪过，大如梁木、大如山岳。但他们找不着参他的把柄；他们自己也承认找不到。但以理行事始终诚实，如今因有人在旁窥伺，他越发谨慎，越发警醒守卫，因窥探他的人（诗 27:11）。注意，我们都当谨慎行事，因为有许多眼睛盯着我们，也有人伺机要见我们失脚。那些杯中已满的人尤其需要端平。他们终于断定：要参这但以理，除非在他神的律法中才能寻得把柄（但 6:5）。可见但以理始终持守他信仰的宣告，毫不动摇退缩，而这却并未成为他升迁的障碍；并没有什么律法要求他必须信奉王的宗教，也没有什么律法规定他若不信就不能在朝中任职。至于他向哪一位神祈祷，于王并无妨碍，只要他忠心尽职办好职务上的事便可。他事奉王usque ad aras——直到祭坛之前；但到祭坛那里，他就止步了。因此，他的仇敌盼望在这件事上使他落入圈套。Quærendum est crimen læsæ religionis ubi majestatis deficit——当叛逆之罪不能加在他身上时，他便被控以不敬虔之罪。——格劳修斯（Grotius）。注意，凡承认信仰的人，若能在整个言行中如此无可指摘，以至那最严密窥伺、最恶意满怀的仇敌，除了在他神的事上按良心而行之外，再也找不到责备他的把柄，这实在是极美的事，也大大荣耀神。值得注意的是，但以理的仇敌既在国事上找不着他的把柄，他们尚存的一点正义感使他们不肯收买假见证来控告他所没有犯的罪，不肯捏造叛逆之罪加在他身上；在这一点上，他们使许多被称为犹太人、如今被称为基督徒的人相形见绌。
英文原文
Daniel Preferred by Darius (537 BC)
¹ It pleased Darius to set over the kingdom a hundred and twenty princes, which should be over the whole kingdom;
² And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage.
³ 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 whole realm.
⁴ Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him.
⁵ Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.
We are told concerning Daniel,
I. What a great man he was. When Darius, upon his accession to the crown of Babylon by conquest, new-modelled the government, he made Daniel prime-minister of state, set him at the helm, and made him first commissioner both of the treasury and of the great seal. Darius's dominion was very large; all he got by his conquests and acquests was that he had so many more countries to take care of; no more can be expected from himself than what one man can do, and therefore others must be employed under him. He set over the kingdom 120 princes (Da 6:1), and appointed them their districts, in which they were to administer justice, preserve the public peace, and levy the king's revenue. Note, Inferior magistrates are ministers of God to us for good as well as the sovereign; and therefore we must submit ourselves both to the king as supreme and to the governors that are constituted and commissioned by him, 1Pe 2:13,14. Over these princes there was a triumvirate, or three presidents, who were to take and state the public accounts, to receive appeals from the princes, or complaints against them in case of mal-administration, that the king should have no damage (Da 6:2), that he should not sustain loss in his revenue and that the power he delegated to the princes might not be abused to the oppression of the subject, for by that the king (whether he thinks so or no) receives real damage, both as it alienates the affections of his people from him and as it provokes the displeasure of his God against him. Of these three Daniel was chief, because he was found to go beyond them all in all manner of princely qualifications. He was preferred above the presidents and princes (Da 6:3), and so wonderfully well pleased the king was with his management that he thought to set him over the whole realm, and let him place and displace at his pleasure. Now, 1. We must take notice of it to the praise of Darius that he would prefer a man thus purely for his personal merit, and his fitness for business; and those sovereigns that would be well served must go by that rule. Daniel had been a great man in the kingdom that was conquered, and for that reason, one would think, should have been looked upon as an enemy, and as such imprisoned or banished. He was a native of a foreign kingdom, and a ruined one, and upon that account might have been despised as a stranger and captive. But, Darius, it seems, was very quick-sighted in judging of men's capacities, and was soon aware that this Daniel had something extraordinary in him, and therefore, though no doubt he had creatures of his own, not a few, that expected preferment in this newly-conquered kingdom, and were gaping for it, and those that had been long his confidants would depend upon it that they should be now his presidents, yet so well did he consult the public welfare that, finding Daniel to excel them all in prudence and virtue, and probably having heard of his being divinely inspired, he made him his right hand. 2. We must take notice of it, to the glory of God, that, though Daniel was now very old (it was above seventy years since he was brought a captive to Babylon), yet he was as able as ever for business both in body and mind, and that he who had continued faithful to his religion through all the temptations of the foregoing reigns in a new government was as much respected as ever. He kept in by being an oak, not by being a willow, by a constancy in virtue, not by a pliableness to vice. Such honesty is the best policy, for it secures a reputation; and those who thus honour God he will honour.
II. What a good man he was: An excellent spirit was in him, Da 6:3. And he was faithful to every trust, dealt fairly between the sovereign and the subject, and took care that neither should be wronged, so that there was no error, or fault, to be found in him, Da 6:4. He was not only not chargeable with any treachery or dishonesty, but not even with any mistake or indiscretion. He never made any blunder, nor had any occasion to plead inadvertency or forgetfulness for his excuse. This is recorded for an example to all that are in places of public trust to approve themselves both careful and conscientious, that they may be free, not only from fault, but from error, not only from crime, but from mistake.
III. What ill-will was borne him, both for his greatness and for his goodness. The presidents and princes envied him because he was advanced above them, and probably hated him because he had a watchful eye upon them and took care they should not wrong the government to enrich themselves. See here, 1. The cause of envy, and that is every thing that is good. Solomon complains of it as a vexation that for every right work a man is envied of his neighbour (Ec 4:4), that the better a man is the worse he is thought of by his rivals. Daniel is envied because he has a more excellent spirit than his neighbours. 2. The effect of envy, and that is every thing that is bad. Those that envied Daniel sought no less than his ruin. His disgrace would not serve them; it was his death that they desired. Wrath is cruel, and anger is outrageous, but who can stand before envy? Pr 27:4. Daniel's enemies set spies upon him, to observe him in the management of his place; they sought to find occasion against him, something on which to ground an accusation concerning the kingdom, some instance of neglect or partiality, some hasty word spoken, some person borne hard upon, or some necessary business overlooked. And if they could but have found the mote, the mole-hill, of a mistake, it would have been soon improved to the beam, to the mountain, of an unpardonable misdemeanour. But they could find no occasion against him; they owned that they could not. Daniel always acted honestly, and now the more warily, and stood the more upon his guard, because of his observers, Ps 27:11. Note, We have all need to walk circumspectly, because we have many eyes upon us, and some that watch for our halting. Those especially have need to carry their cup even that have it full. They concluded, at length, that they should not find any occasion against him except concerning the law of his God Da 6:5. It seems then that Daniel kept up the profession of his religion, and held it fast without wavering or shrinking, and yet that was no bar to his preferment; there was no law that required him to be of the king's religion, or incapacitated him to bear office in the state unless he were. It was all one to the king what God he prayed to, so long as he did the business of his place faithfully and well. He was at the king's service usque ad aras—as far as the altars; but there he left him. In this matter therefore his enemies hoped to ensnare him. Quærendum est crimen læsæ religionis ubi majestatis deficit—When treason could not be charged upon him he was accused of impiety. Grotius. Note, It is an excellent thing, and much for the glory of God, when those who profess religion conduct themselves so inoffensively in their whole conversation that their most watchful spiteful enemies may find no occasion of blaming them, save only in the matters of their God, in which they walk according to their consciences. It is observable that, when Daniel's enemies could find no occasion against him concerning the kingdom, they had so much sense of justice left that they did not suborn witnesses against him to accuse him of crimes he was innocent of, and to swear treason upon him, wherein they shame many that were called Jews and are called Christians.
6-10
A Plot against Daniel (537 BC)
简体中文
针对但以理的阴谋（公元前537年）
⁶ 于是那些总长和总督纷纷聚集来见王，说：大流士王，愿王万岁。
⁷ 国中的总长、钦差、总督、谋士、巡抚彼此商议，要立一条坚定的禁令，三十日内不拘何人，若在王以外向神或向人求什么，就必扔在狮子坑中。
⁸ 王啊，求你立这禁令，加盖玉玺，使禁令决不更改，照玛代和波斯人的例，是不可更改的。
⁹ 于是大流士王立这禁令，加盖玉玺。
¹⁰ 但以理知道这禁令盖了玉玺，就到自己家里（他楼上的窗户开向耶路撒冷），一日三次双膝跪下，在他神面前祷告感谢，与素常一样。
但以理的仇敌无法从任何现行法律中得到攻击他的把柄；于是他们策划一条新法律，希望借此陷害他——而且是在他们知道必能抓住他的事上；而他对他的神如此忠心，以致他们得了手。此处有，
I\. 大流士的不敬虔之律。我称之为大流士的，因为他给予皇室批准，否则便不能生效；但它严格说来不是他的：他并没有策划，是完全被哄骗着同意的。总长和总督们草拟了这谕令，提出这法案，并借他们的操纵使邦国议会通过，他们大概此时为某项公共事务正在集会。他们假称这条要成为法律的法案是经过深思熟虑的结果，是国中的总长、钦差、总督、谋士、巡抚彼此商议而定的，他们不仅同意，更是建议，因着各种美好的缘由和考虑，他们已竭力要立之为坚定的禁令；不，他们向王暗示这事是nemine contradicente——一致通过的：总长们都是这个意思；然而我们确知但以理——三位总长之首——并未同意，也有理由相信许多总督嫌它荒谬无理而反对。注意，把并非如此的事当作全国的意见，并以极大的自信如此声称，并非新事；有时很少人赞成的事，却被人信誓旦旦地说成所有人都同意。然而，君王之不幸何其大也，他们既不得不借别人的眼睛看、借别人的耳朵听，便常常可悲地被欺骗！这些别有用心之人，打着为王增光的旗号，实际上却要毁灭他所宠爱的人，催促他把此立为王的法律，规定三十日内不拘何人，若在王以外向神或向人求什么，就必以最残暴的方式被处死，被扔在狮子坑中（但 6:7）。这就是他们所孵化的法案，他们把它呈给王签署成为法律。如今，1. 这法案中没有任何看起来稍善之处，除了它抬高了王，使王显得既伟大又对他的臣民仁慈，他们暗示说，这在他初登基之时必大有益处，并可巩固他的利益。众人都要被引导相信王如此富有，又如此乐于应允一切求告者，以致凡有缺乏或困苦之人，不必向神或人求救，唯独向他求便可。三十日之久，他将随时准备接见一切有请求要呈的人。君王作其臣民的恩主，并敞耳倾听他们的申诉和请求，这诚然是其极大的荣耀；但他们若自称是其唯一的恩主，并妄图代替神，要求他们把唯独当归给神的尊敬归于他，这便是他们的耻辱，而非他们的荣耀。然而，2. 这法案中显然有极大的恶。禁止向任何人求什么，已经够坏了。难道乞丐不可讨一口饭，邻舍不可求一个善意吗？孩子若饿了，难道不可向父母讨，否则就要被扔在狮子坑中吗？不，那些有事要奏王的人，难道不可求他左右的人引荐吗？然而禁止向任何神求什么，则更坏得多，是对一切宗教的公然侮辱。祷告是我们荣耀神的途径，是从神取得怜悯的途径，是我们与神相交的途径；禁止祷告三十日，就是在这三十日里夺去神从人所得的一切敬拜之礼，也夺去人在神里所得的一切安慰。自然之光既教导我们神的掌管我们一切事务的护理，难道自然之律不约束我们借祷告承认神、寻求他吗？每个人的心岂不在他缺乏或困苦之时指引他呼求神吗？这难道要被定为死罪吗？我们离了神一天也不能活；人难道可以三十日不祷告吗？王自己也要被如此长久地禁止向神祷告吗？或者，若允许他如此行，他能替他一切臣民行吗？哪一国民曾如此轻慢他们的神？但请看恶意能驱使人作出何等荒唐之事。他们宁可自己和一切亲友放弃向他们的神祷告的满足，也不可不因但以理向他的神祷告而使他陷入麻烦。他们若只提议禁止犹大人向他们的神祷告，但以理也同样会被有效地陷害；但他们知道王不会通过这样的法律，所以把它定为如此笼统。王因以为这能使他成为小神的虚荣心所迷惑，喜爱他帽上的这根羽毛（因为它正是如此，不是他冠冕上的一朵花），便立了这禁令，加盖玉玺（但 6:9）；按照玛代波斯联合王国的宪制，这事一经成就，便不可因任何借口加以更改或豁免，违令也不可被赦免。
II\. 但以理对此法律敬虔的不顺从（但 6:10）。他并未退隐乡间，也未暂时隐匿，虽然他知道这法律是针对他的；却因他知道它是针对他的，他反而坚守阵地，知道他如今有一个在人前尊荣神的绝佳机会，可以表明他看重神的喜悦和对他的本分胜过性命本身。但以理知道这禁令盖了玉玺，他本可以到王那里，就此与他理论；不，他本可以提出抗议，指出此令乃基于一种误传，即总长们都已同意，而身为总长之首的他从未被咨询；然而他回到自己家里，专心尽他的本分，欢欢喜喜地把结局交托给神。如今请看，
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但以理一贯的操练，我们直到此时才被知会此事，但我们有理由想这是敬虔犹大人普遍的操练。（1）他在自己的家里祷告，有时独自一人，有时家人环绕，并郑重其事。哥尼流是一个在家里祷告的人（徒 10:30）。注意，每一个家不仅可以是，更应当是祷告之家；我们既有帐棚，神就当有祭坛，在其上献属灵的祭。（2）他在每一次祷告中都感恩。我们为所缺少的怜悯向神求之时，当为已领受的怜悯赞美他。感恩必须是每一次祷告的一部分。（3）他在祷告和感恩之中，注目神为他的神——他在圣约中的神——并置身于他的面前。他在他神面前如此行，并仰望他。（4）他祷告感恩之时，双膝跪下，这是祷告中最合宜的姿态，最能表达谦卑、敬畏和对神的顺服。跪下是乞求的姿态，我们到神面前如同乞求者——为自己性命乞求的乞求者，理当恒切求恳。（5）他打开他楼上的窗户，使可见诸天的景象影响他的心，使他对那住在诸天之上的神心生敬畏；但那还不是全部：他开向耶路撒冷——那座圣城，虽如今已成废墟——以表明他对它甚至一砖一土的爱慕（诗 102:14），以及他每日在祷告中记念它的事。如此，他虽自己在巴比伦身居高位，却表明他与最卑微的被掳弟兄同心，记念耶路撒冷，以之为所喜爱的之上（诗 137:5-6）。耶路撒冷是神所选择立他名的地方；当圣殿行奉献之礼时，所罗门向神的祷告中曾说，若他的百姓在被掳之地向他祷告，眼目向着他所赐给他们、他所选择的地、所选的城、为他名所建的殿，他必垂听并为他们伸冤（王上 8:48-49）；但以理在他祷告的这一情形中正是引用这一祷告。（6）他如此行一日三次——每日三次，照大卫的榜样（诗 55:17），晚上、早晨、晌午，我都要祷告。祷告有固定时间是好的，不是为约束，而是为提醒良心；我们若以为身体一日需三次饮食来更新，岂可认为灵魂更少便足？这要应不住祷告之命，诚然是最低限度。（7）他如此行又公开又坦然，凡认识他的都知道这是他的操练；他如此显示出来，并非因他引以为傲（在他所处之地没有这种试探的余地，因为这不是名声而是耻辱加在其上），而是因他不以为耻。但以理虽是大人物，并不以为一日三次跪在他的造物主面前、自己作自己的牧师是屈尊；他虽是老人，并不以为自己已经过了；他虽从少时就这样行，也不厌倦这善工。他虽是公务繁忙、日理万机之人，并不以为那可使他免去每日的灵修本分。那么，那些在世上事少之人竟不肯为神和他们的灵魂作这么多，岂不无可推诿！但以理是一个以祷告著称，并在祷告中大有功效的人（结 14:14），他之所以如此，是因他把祷告当作良心之事，每日当作要务；如此行，神便奇妙地赐福给他。
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但以理对这操练的始终持守，即使它已被法律定为死罪。他知道禁令盖了玉玺之后，仍照素常一样继续如此行，毫不更改其操练的任何一个细节。许多人——是的，许多好人——会以为这三十日内略去此事是明智之举，因为他若如此行便有丧命之险；他可以等这些日子过去、危险过去之后再更频繁地祷告，或者他可以在别的时候、在别的地方秘密地尽此本分，使其仇敌不可能发现；如此他既可满足良心、保持与神的相交，又可避开法律、继续他的用处。然而他若如此行，无论他的朋友还是仇敌都会以为他这一次因胆怯和卑鄙的恐惧而放弃了本分，这将大大有损神的荣耀，也大大使他的朋友灰心。地位较低的人可以相当谨慎行事；但以理如此多眼目所注，必须以勇气行事；尤其因为他知道这法律在制定时正是特别针对他的。注意，我们不可因怕受苦而忽略本分，甚至不可似乎是赶不上。在试炼之时，我们在人前承认基督一事关系重大（太 10:32），我们当小心，免得在审慎的借口之下，在神的事业上被判为胆怯。我们若不以为但以理这榜样约束我们照样行，我确信它至少禁止我们责备那些如此行的人，因为神在此事上印证了他。他既始终忠于本分，如今便显然可见他从未惯于容许任何借口来推却本分；因为若有任何借口可推却，如今这个借口便可：，（1）他的主人王禁止了这事，而且是为王的尊荣；但对此有一条无可置疑的准则：顺从神过于顺从人。（2）这会要他的命；但对此也有一条无可置疑的准则：那些为保命而丢弃灵魂的人（不祷告而活的人无疑如此行），实在为自己作了拙劣的交易；他们在此虽如推罗王比但以理更智慧，到底必显为愚昧人。
英文原文
A Plot against Daniel (537 BC)
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, Da 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 (Da 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, Da 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, Ac 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 (Ps 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, Ps 137:5,6. 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 (1Ki 8:48,49), 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 (Ps 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 (Eze 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, no, nor so much as seems to come short of it. In trying times great stress is laid upon our confessing Christ before men (Mt 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.
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Daniel in the Den of Lions (537 BC)
简体中文
但以理在狮子坑中（主前537年）
¹¹ 那些人就纷纷聚集，见但以理在他 神面前祈祷恳求。 ¹² 他们便进到王前，论王的禁令，说：王阿，三十日内不拘何人，若在王以外，无论向 神或向人求什么，必被扔在狮子坑中；王岂不是签了禁令么？王回答说：实有这事，照玛代和波斯人的例，是不可更改的。 ¹³ 他们便对王回答说：王阿，那被掳之犹大人中的但以理不理你，也不理你所签的禁令，竟一日三次祈祷。 ¹⁴ 王听见这话，便甚愁烦，一心要救但以理，直到日落的时候，筹划解救他。 ¹⁵ 那些人就纷纷聚集来见王，说：王阿，当知道玛代和波斯人的例是这样：凡王所立的禁令和律例，都不可更改。 ¹⁶ 王下令，人就把但以理带来，扔在狮子坑中。王对但以理说：你所常事奉的 神，他必救你。 ¹⁷ 有人搬石头放在坑口，王用自己的玺和大臣的玺，封闭那坑，使惩办但以理的事毫无更改。
此处有：1. 但以理不顾新近所颁相反禁令，仍向他 神祷告的明证（但6:11）：那些人就纷纷聚集——原文是蜂拥而来，与但6:6 所用同一个字，引自诗2:1：外邦为什么争闹？ 他们聚集为要探访但以理，或许托辞办事，时间却选在他素常祷告的时辰；若他们没有发现他如此行，便会责备他软弱、对他 神无信靠之心；但他们（更是他们所盼望的）却发现他屈膝祷告、在他 神面前恳求。他们与我为敌以报我的爱；但他像他祖大卫一样，专心祈祷（诗109:4）。2. 向王控告这事。他们既在他 神的律法上找着了攻击但以理的把柄，便不容时日，立即到王面前（但6:12）；既向王询问是否果真立了这样的律法，又得王承认这事，并确认这事既经核准便不可更改，他们就进而控告但以理（但6:13）。他们在所提供的告发中如此描绘他，为要激怒王、使王更加恼恨他："他是被掳之犹大人中的；他是犹大人，是那可藐视之民，如今又处于可藐视的被掳之境，除了王的恩宠之外一无所恃，然而他不理你，王阿！也不理你所签的禁令。" 请注意，凡存着无亏的良心向 神尽忠所行的事，被人曲解为顽固、轻慢掌权者而行，这并不是新事——最好的圣徒被骂为最坏的人，正是常事。但以理敬畏 神，因此祷告；我们有理由想他也是为王并为王的国权祷告；然而这事竟被说成是轻慢王。但以理所禀赋的卓越之灵、他所建立的稳固声望，都不能护庇他脱离这些毒箭。他们不说：他向他 神祈求——免得大流士注意到这话而称赞他；只说：他祈求——就是律法所禁止的事。3. 王因此所陷入的极大忧虑。他如今看出，无论他们装出什么名义，他们提出那律法并非为尊荣他，而是出于对但以理的恶意；如今他对自己的轻率甚为不悦——因为他先前曾纵容他们（但6:14）。请注意，当人放纵骄傲虚荣的性情、并以滋养这性情的事自娱时，并不知道为自己预备了多少烦扰；阿谀奉承的人可能成为折磨的人，不过是在自己的脚前张设网罗。如今王一心要救但以理；他既用辩论、也用权柄，直到日落竭力救他，即竭力劝说控告者不要坚持起诉。请注意，我们常因轻率而行的事，事后千方万次地巴不得能撤销；这正是我们当保守自己脚步的道路的充足理由——因为这样我们一切所行的，就必坚定。4. 控告者强行索判的暴戾（但6:15）。但以理自己说了什么，并未告诉我们；王自己作了他的辩护人，他无需自辩，只静默地将自己和自己之事交托给那按公义审判的主。但控告者坚持律法必须执行；玛代波斯国之治的根基大原则——而这国如今已成为普世帝国——就是凡王所立的禁令或律例都不可更改。同样的话我们见诸斯1:19，8:8。迦勒底人尊崇王的旨意，给予他随意立废律法、随意生杀的权柄。波斯人尊崇王的智慧，假定王所郑重批准的律法必然立得十分完善，不必更改，也不必通融，仿佛人的远见能在立律之时防备一切的不便。然而，这一大原则若正当应用于但以理的案件（我倾向于认为并未正当应用，倒是被滥用了），那么它在尊崇王的立法权的同时，却束缚了他的行政权，使他不能施行那撑持宝座的怜悯，也不能颁布那堪称一朝之荣耀的大赦令。凡不赋予君主豁免限制性法规之权的人，也从不质疑他拥有赦免违犯刑罚性法规之罪的权柄。然而大流士连这权柄也被剥夺。可见我们何等需要为君王祷告，求 神赐他们智慧，因为他们常陷于重大的两难之中——最智慧、最好的君王也难免。5. 律法对但以理的执行。王自己极其不愿，违背自己的良心，签发了处决的命令；但以理——这位可敬的老者，他的脸容带着威严与柔和交融的气质，曾多少次坐在审判座上、坐在议事厅里显得何等伟大，又在屈膝之时更显伟大，曾与 神与人较力都得了胜——如今只为敬拜他的 神，竟仿佛最卑鄙的罪犯一般，被扔进狮子坑中，任由狮子吞吃（但6:16）。想到这事，不禁对这位蒙恩的受苦者满怀同情，对恶意的控告者满怀义愤。为确保万无一失，那放在坑口的石头又被封，王（这位过于轻信的人）被说服用自己的玺封上（但6:17）——就是那不幸的玺，他昔日用以批准那致但以理于死地的律法的玺。但他的大臣却不信任他，除非加上他们的玺。这样，基督被埋葬时，他的仇敌也封了那滚到他墓门前的石头。6. 大流士给但以理信靠 神的鼓励：你所常事奉的 神，他必救你（但6:16）。在此：(1.) 他为但以理开脱罪名，承认他唯一的"罪"就是不断地事奉他的 神，并且在这事被定为罪时仍然继续如此行。(2.) 他将他从刑罚之下得释的事交托给 神，因为他自己虽力争却不能成功：他必救你。 他确信他的 神能救他，因为他信他是全能的 神；他也有理由想他必救他，因为他曾听说但以理的同伴在相似情形中从火窑中蒙了拯救，便断定 神对他忠信之仆总是信实的。请注意，凡不断事奉 神的人， 神必不断地保守，也必扶持他们承担他的事奉。
英文原文
Daniel in the Den of Lions (537 BC)
¹¹ Then these men assembled, and found Daniel praying and making supplication before his God.
¹² Then they came near, and spake before the king concerning the king's decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of 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.
¹³ Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.
¹⁴ Then the king, when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him.
¹⁵ Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed.
¹⁶ Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.
¹⁷ And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel.
Here is 1. Proof made of Daniel's praying to his God, notwithstanding the late edict to the contrary (Da 6:11): These men assembled, then came tumultuously together, so the word is, the same that was used Da 6:6, borrowed from Ps 2:1, Why do the heathen rage? They came together to visit Daniel, perhaps under pretence of business, at that time which they knew to be his usual hour of devotion; and, if they had not found him so engaged, they would have upbraided him with his faint-heartedness and distrust of his God, but (which they rather wished to do) they found him on his knees praying and making supplication before his God. For his love they are his adversaries; but, like his father David, he gives himself unto prayer, Ps 109:4. 2. Complaint made of it to the king. When they had found occasion against Daniel concerning the law of his God they lost no time, but applied to the king (Da 6:12), and having appealed to his whether there was not such a law made, and gained from him a recognition of it, and that it was so ratified that it might not be altered, they proceeded to accuse Daniel, Da 6:13. They so describe him, in the information they give, as to exasperate the king and incense him the more against him: "He is of the children of the captivity of Judah; he is of Judah, that despicable people, and now a captive in a despicable state, that can call nothing his own but what he has by the king's favour, and yet he regards not thee, O king! nor the decree that thou hast signed." Note, It is no new thing for that which is done faithfully, in the conscience towards God, to be misrepresented as done obstinately and in contempt of the civil powers, that is, for the best saints to be reproached as the worst men. Daniel regarded God, and therefore prayed, and we have reason to think prayed for the king and his government, yet this is construed as not regarding the king. That excellent spirit which Daniel was endued with, and that established reputation which he had gained, could not protect him from these poisonous darts. They do not say, He makes his petition to his God, lest Darius should take notice of that to his praise, but only, He makes his petition, which is the thing the law forbids. 3. The great concern the king was in hereupon. He now perceived that, whatever they pretended, it was not to honour him, but in spite to Daniel, that they had proposed that law, and now he is sorely displeased with himself for gratifying them in it, Da 6:14. Note, When men indulge a proud vain-glorious humour, and please themselves with that which feeds it, they know not what vexations they are preparing for themselves; their flatterers may prove their tormentors, and are but spreading a net for their feet. Now, the king sets his heart to deliver Daniel; both by argument and by authority he labours till the going down of the sun to deliver him, that is, to persuade his accusers not to insist upon his prosecution. Note, We often do that, through inconsideration, which afterwards we see cause a thousand times to wish undone again, which is a good reason why we should ponder the path of our feet, for then all our ways will be established. 4. The violence with which the prosecutors demanded judgment, Da 6:15. We are not told what Daniel said; the king himself is his advocate, he needs not plead his own cause, but silently commits himself and it to him that judges righteously. But the prosecutors insist upon it that the law must have its course; it is a fundamental maxim in the constitution of the government of the Medes and Persians, which had now become the universal monarchy, that no decree or statute which the king establishes may be changed. The same we find Es 1:19,8:8. The Chaldeans magnified the will of their king, by giving him a power to make and unmake laws at his pleasure, to slay and keep alive whom he would. The Persians magnified the wisdom of their king, by supposing that whatever law he solemnly ratified it was so well made that there could be no occasion to alter it, or dispense with it, as if any human foresight could, in framing a law, guard against all inconveniences. But, if this maxim be duly applied to Daniel's case (as I am apt to think it is not, but perverted), while it honours the king's legislative power it hampers his executive power, and incapacitates him to show that mercy which upholds the throne, and to pass acts of indemnity, which are the glories of a reign. Those who allow not the sovereign's power to dispense with a disabling statute, yet never question his power to pardon an offence against a penal statute. But Darius is denied this power. See what need we have to pray for princes that God would give them wisdom, for they are often embarrassed with great difficulties, even the wisest and best are. 5. The executing of the law upon Daniel. The king himself, with the utmost reluctance, and against his conscience, signs the warrant for his execution; and Daniel, that venerable grave man, who carried such a mixture of majesty and sweetness in his countenance, who had so often looked great upon the bench, and at the council-board, and greater upon his knees, who had power with God and man, and had prevailed, is brought, purely for worshipping his God, as if he had been one of the vilest of malefactors, and thrown into the den of lions, to be devoured by them, Da 6:16. One cannot think of it without the utmost compassion to the gracious sufferer and the utmost indignation at the malicious prosecutors. To make sure work, the stone laid upon the mouth of the den is sealed, and the king (an over-easy man) is persuaded to seal it with his own signet (Da 6:17), that unhappy signet with which he had confirmed the law that Daniel falls by. But his lords cannot trust him, unless they add their signets too. Thus, when Christ was buried, his adversaries sealed the stone that was rolled to the door of his sepulchre. 6. The encouragement which Darius gave to Daniel to trust in God: Thy God whom thou servest continually, he will deliver thee, Da 6:16. Here (1.) He justifies Daniel from guilt, owning all his crime to be serving his God continually, and continuing to do so even when it was made a crime. (2.) He leaves it to God to free him from punishment, since he could not prevail to do it: He will deliver thee. He is sure that his God can deliver him, for he believes him to be an almighty God, and he has reason to think he will do it, having heard of his delivering Daniel's companions in a like case from the fiery furnace, and concluding him to be always faithful to those who approve themselves faithful to him. Note, Those who serve God continually he will continually preserve, and will bear them out in his service.
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Daniel's Preservation and Deliverance (537 BC)
简体中文
但以理的保全与获救（公元前537年）
¹⁸ 王回宫，终夜禁食，无人奏乐与他，他的睡眠离开了他。
¹⁹ 次日黎明王起来，急忙往狮子坑那里去。
²⁰ 临近坑边，哀声呼叫但以理，对但以理说：活神的仆人但以理啊，你所常事奉的神能救你脱离狮子吗？
²¹ 但以理对王说：愿王万岁。
²² 我的神差遣使者封住狮子的口，叫狮子不伤我；因我在神面前无辜，我在王面前也没有行过亏损的事。
²³ 王就甚喜乐，吩咐人将但以理从坑里系上来；于是但以理从坑里系上来，身上毫无伤损，因为信靠他的神。
²⁴ 王下令，人就把那些控告但以理的人连他们的妻子儿女都带来，扔在狮子坑中；他们还没到坑底，狮子就抓住他们，咬碎他们的骨头。
这里我们看到：I. 王因但以理之故而度过的忧郁之夜（Da 6:18）。他虽然说过神会救他脱离危险，但同时他不能饶恕自己将他扔进危险之中；神公义地可能夺去他自己如此野蛮使用的友人。他回宫，为自己的作为烦恼，自责不智不义，没有持守神和天然的律法，却对玛代和波斯人的律法以不顾——以一道否决。他不吃晚饭，终夜禁食；他心中早已充满忧愁和恐惧。他不让奏乐；没有什么比歌声对一个沉重的心更不悦耳。他上床，却不得入睡，辗转反侧直到天亮。注意：享一夜好眠的最好办法就是存无亏的良心，这样我们便可安然躺卧。
II. 他次日清晨对但以理关切的询问（Da 6:19,20）。他起得很早，极早；因为既因梦见但以理而不能入睡，又因思念他而不能安静醒卧，他怎能睡懒觉？他一起来便急忙往狮子坑那里去，因为他不甘心打发仆人去（那不足以见证他对但以理的深情），也没有耐心等仆人来回的功夫。他到了坑边，并非全无盼望神已施恩撤销了他邪恶所行的，便以哀声呼叫，如同满怀关切烦恼之人：但以理啊！你还活着吗？他渴望知道，却又战兢不敢发问，唯恐得到狮子再得猎物的吼声作答：但以理啊！活神的仆人，你所常事奉的神岂能显明他能救你脱离狮子吗？他若正确理解自己称神为活神之话，便不会怀疑他能保但以理存活，因为那在自己里面有生命的，能使他所愿意的人活；只是他在此事上是否定意彰显他的权能呢？他所疑惑的我们却确知：活神的仆人有一位主人，他全然能保护他们，扶持他们在事奉中站稳。
III. 他所遇见的喜讯——但以理还活着，平安无事，在狮子坑里未受伤害（Da 6:21,22）。但以理认得王的声音，虽然如今是哀声，仍以应有的尊敬和敬意对他说话：愿王万岁。他不因王对他的不仁和王轻易让步于仇敌的恶意而责备他；倒是借着向他献上祝福表明自己已由衷饶恕他。注意：我们不该向那些明知不情愿伤害我们、又已非常自责的人重提他们所行的冷漠。但以理向王作的报告非常可悦；这是得胜的。1. 神已借神迹保他性命。大流士称他为但以理的神（你所常事奉的神），但以理如同回应：是的，他是我的神，我所承认、也承认我的神，因为他差遣使者。那在火窑中与三少年同在、形状如神之子的那位明亮荣耀的活物，已探访但以理，并大概在可见的显现中照亮了黑暗的坑，整夜与但以理作伴，又封住狮子的口，使他们丝毫不伤他。天使的同在使狮子坑成了他的堡垒、他的宫殿、他的乐园；他一生从未有过更好的一夜。请看神对最凶猛受造之物的权能，并信他能约束那遍地游行寻找可吞吃之人的吼叫狮子，使他不能伤害属他的人。请看神对他忠心敬拜者的眷顾，尤其是当他呼召他们为他受苦之时。他若保守他们的灵魂不犯罪，以他的平安安慰他们，又将他们的灵魂接到自己那里，他便实际封住狮子的口，使他们不能伤害他们。请看天使何等乐意事奉为神百姓的益处，因为他们自认是他们的同作仆人的……
IV. 但以理脱离囚禁获释。控告他的人不得不承认律法已得满足，虽然他们并不满足；或者这律法既已被更改，那是凭高于玛代波斯人之上的权柄；所以无法举出理由说明为何不该把但以理从坑里拉上来（Da 6:23）：王甚喜乐见他活着，立即下令将他从坑里系上来，如耶利米从牢坑中拉上来一样；察看之时，身上毫无伤损；他既不被压伤，也无疤痕，却保持完全无恙，因为信靠他的神。注意：那些勇敢乐意信靠神、在尽本分的路上保护他们的人，必不至因信靠他而蒙羞，必常见他是随时的帮助。
V. 将他的控告者投入同一监牢——倒不如说行刑之地（Da 6:24）。大流士因这为但以理所行的神迹得了激励，如今开始振作起来，行出真我。那些不容他向但以理施怜悯的人，如今神既已为他作了，便要感受他的愤恨；他要为那向他施怜悯的神施行公义。但以理的控告者如今既无辜已得澄清，连天自己也成了他的澄清者，便要受与他们设计加害于他相同的刑罚——按照针对诬告者的报复律（申 19:18,19）。如今但以理既被证明无辜，他们就当如此算作诬告者；因为虽然事实是真，却并非过错。他们被扔在狮子坑中，这或许正是他们自己新发明的刑罚；无论如何，这正是他们恶意为但以理所设计的。Nec lex est justior ulla quàm necis artifices arte perire suâ——没有比将残忍的发明者以其自己所设之刑而灭亡更公正的律法了（诗 7:15,16；9:15,16）。所罗门的话如今应验了（箴 11:8）：义人得脱离患难，恶人反代替他。在这刑罚中我们可观察：1. 王的严厉——下令将他们的妻子儿女与他们一同扔给狮子。神的律例比列国的律例公义何多！因为神吩咐儿女不应因父亲的罪而死（申 24:16）。但在特殊情形下他们也被处死，如亚干、扫罗、哈曼之案。2. 狮子的凶猛。它们立即抓住他们，在他们还没到坑底时就咬碎他们的骨头。这印证并彰显了它们不伤但以理的神迹；因为借此显明那不是因为它们没有食欲，而是因为它们没有许可。被笼住嘴的大猛犬在笼头被除下时越发凶猛……
英文原文
Daniel's Preservation and Deliverance (537 BC)
¹⁸ Then the king went to his palace, and passed the night fasting: neither were instruments of music brought before him: and his sleep went from him.
¹⁹ Then the king arose very early in the morning, and went in haste unto the den of lions.
²⁰ And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?
²¹ Then said Daniel unto the king, O king, live for ever.
²² My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.
²³ Then was the king exceeding glad for him, and 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.
²⁴ 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, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.
Here is, I. The melancholy night which the king had, upon Daniel's account, Da 6:18. He had said, indeed, that God would deliver him out of the danger, but at the same time he could not forgive himself for throwing him into the danger; and justly might God deprive him of a friend whom he had himself used so barbarously. He went to his palace, vexed at himself for what he had done, and calling himself unwise and unjust for not adhering to the law of God and nature with a non obstante—a negative to the law of the Medes and Persians. He ate no supper, but passed the night fasting; his heart was already full of grief and fear. He forbade the music; nothing is more unpleasing than songs sung to a heavy heart. He went to bed, but got no sleep, was full of tossings to and fro till the dawning of the day. Note, the best way to have a good night is to keep a good conscience, then we may lie down in peace.
II. The solicitous enquiry he made concerning Daniel the next morning, Da 6:19,20. He was up early, very early; for how could he lie in bed when he could not sleep for dreaming of Daniel, nor lie awake quietly for thinking of him? And he was no sooner up than he went in haste to the den of lions, for he could not satisfy himself to send a servant (that would not sufficiently testify his affection for Daniel), nor had he patience to stay so long as till a servant would return. When he comes to the den, not without some hopes that God had graciously undone what he had wickedly done, he cries, with a lamentable voice, as one full of concern and trouble, O Daniel! art thou alive? He longs to know, yet trembles to ask the question, fearing to be answered with the roaring of the lions after more prey: O Daniel! servant of the living God, has thy God whom thou servest made it to appear that he is able to deliver thee from the lions? If he rightly understood himself when he called him the living God, he could not doubt of his ability to keep Daniel alive, for he that has life in himself quickens whom he will; but has he thought fit in this case to exert his power? What he doubted of we are sure of, that the servants of the living God have a Master who is well able to protect them and bear them out in his service.
III. The joyful news he meets with-that Daniel is alive, is safe, and well, and unhurt in the lions' den, Da 6:21,22. Daniel knew the king's voice, though it was now a lamentable voice, and spoke to him with all the deference and respect that were due to him: O king! live for ever. He does not reproach him for his unkindness to him, and his easiness in yielding to the malice of his persecutors; but, to show that he has heartily forgiven him, he meets him with his good wishes. Note, We should not upbraid those with the diskindnesses they have done us who, we know, did them with reluctance, and are very ready to upbraid themselves with them. The account Daniel gives the king is very pleasant; it is triumphant. 1. God has preserved his life by a miracle. Darius had called him Daniel's god (thy God whom thou servest), to which Daniel does as it were echo back, Yea, he is my God, whom I own, and who owns me, for he has sent his angel. The same bright and glorious being that was seen in the form of the Son of God with the three children in the fiery furnace had visited Daniel, and, it is likely, in a visible appearance had enlightened the dark den, and kept Daniel company all night, and had shut the lions' mouths, that they had not in the least hurt him. The angel's presence made even the lions' den his strong-hold, his palace, his paradise; he had never had a better night in his life. See the power of God over the fiercest creatures, and believe his power to restrain the roaring lion that goes about continually seeking to devour from hurting those that are his. See the care God takes of his faithful worshippers, especially when he calls them out to suffer for him. If he keeps their souls from sin, comforts their souls with his peace, and receives their souls to himself, he does in effect stop the lions' mouths, that they cannot hurt them. See how ready the angels are to minister for the good of God's people, for they own themselves their fellow servants. 2. God has therein pleaded his cause. He was represented to the king as disaffected to him and his government. We do not find that he said any thing in his own vindication, but left it to God to clear up his integrity as the light; and he did it effectually, by working a miracle for his preservation. Daniel, in what he had done, had not offended either God or the king: Before him whom I prayed to innocency was found in me. He pretends not to a meritorious excellence, but the testimony of his conscience concerning his sincerity is his comfort—As also that before thee, O king! I have done no hurt, nor designed thee any affront.
IV. The discharge of Daniel from his confinement. His prosecutors cannot but own that the law is satisfied, though they are not, or, if it be altered, it is by a power superior to that of the Medes and Persians; and therefore no cause can be shown why Daniel should not be fetched out of the den (Da 6:23): The king was exceedingly glad to find him alive, and gave orders immediately that they should take him out of the den, as Jeremiah out of the dungeon; and, when they searched, no manner of hurt was found upon him; he was nowhere crushed nor scarred, but was kept perfectly well, because he believed in his God. Note, Those who boldly and cheerfully trust in God to protect them in the way of their duty shall never be made ashamed of their confidence in him, but shall always find him a present help.
V. The committing of his prosecutors to the same prison, or place of execution rather, Da 6:24. Darius is animated by this miracle wrought for Daniel, and now begins to take courage and act like himself. Those that would not suffer him to show mercy to Daniel shall, now that God has done it for him, be made to feel his resentments; and he will do justice for God who had shown mercy for him. Daniel's accusers, now that his innocency is cleared, and Heaven itself has become his compurgator, have the same punishment inflicted upon them which they designed against him, according to the law of retaliation made against false accusers, De 19:18,19. Such they were to be reckoned now that Daniel was proved innocent; for, though the fact was true, yet it was not a fault. They were cast into the den of lions, which perhaps was a punishment newly invented by themselves; however, it was what they maliciously designed for Daniel. Nec lex est justior ulla quàm necis artifices arte perire suâ—No law can be more just than that which adjudges the devisers of barbarity to perish by it, Ps 7:15,16,9:15,16. And now Solomon's observation is verified (Pr 11:8), The righteous is delivered out of trouble, and the wicked cometh in his stead. In this execution we may observe, 1. The king's severity, in ordering their wives and children to be thrown to the lions with them. How righteous are God's statutes above those of the nations! for God commanded that the children should not die for the fathers' crimes, De 24:16. Yet they were put to death in extraordinary cases, as those of Achan, and Saul, and Haman. 2. The lion's fierceness. They had the mastery of them immediately, and tore them to pieces before they came to the bottom of the den. This verified and magnified the miracle of their sparing Daniel; for hereby it appeared that it was not because they had not appetite, but because they had not leave. Mastiffs that are kept muzzled are the more fierce when the muzzle is taken off; so were these lions. And the Lord is known by those judgments which he executes.
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The Decree of Darius (537 BC)
简体中文
大流士的谕旨（公元前537年）
²⁵ 那时大流士王传旨，晓谕住在全地、各国、各族、说各种语言的人：愿你们大享平安。
²⁶ 我降旨：我所统辖的全国之内，人都要在但以理的神面前战兢恐惧；因为他是活神，永远长存；他的国必不毁灭，他的权柄存到末了。
²⁷ 他解救，他搭救，他在天上地下行神迹奇事；他搭救了但以理脱离狮子的爪牙。
²⁸ 如此这但以理当大流士在位的时候和波斯人居鲁士在位的时候，大享亨通。
大流士在此设法弥补他对神和但以理所造成的双重羞辱——他曾把但以理扔进狮子坑——便向双方都致以尊荣。
I. 他借一道向万国颁布的谕旨归尊荣给神，要求他们在神面前战兢恐惧。这道谕旨按照玛代波斯人的律法，确实宜定为不可更改，因为这是永远的福音，向住在地上的人传讲（启 14:7）：应当敬畏神，将荣耀归给他。请注意：1. 他将这道谕旨发给谁——住在全地、各国、各族、说各种语言的人（Da 6:25）。这些话很大；诚然全地所有居民都有义务遵守这里所命的；但这里所意指的不过是我所统辖的全国之内——虽然这国包含许多民族，却并不包含一切民族；但凡拥有许多的人，便常以为自己拥有一切。2. 谕旨的内容是什么——人都要在但以理的神面前战兢恐惧。这比尼布甲尼撒在类似场合所下的谕旨更进一步，因为那道只禁止人对此神说错话，这道却要求他们在他面前恐惧——保持并表达对他可畏、敬畏的意念。这道谕旨用愿你们大享平安作前言，很是相宜，因为真实丰盛平安的唯一根基，是在敬畏神中建立的——那便是真智慧。我们若在敬畏神中生活，照这准则行，平安必临到我们，平安必加添给我们。但这道谕旨虽走得远，却走得还不够；他若行得对，达到他当下的信念，就当命令众人不仅在这位神面前战兢恐惧，还要爱他、信靠他、撇下事奉偶像、单单敬拜他、如但以理那样求告他。但偶像崇拜已久已深地扎根，不是君王的谕旨所能根除，也不是任何不及基督荣耀福音之力所能拔起。3. 这谕旨的缘由和考虑……
II. 他向但以理致敬（Da 6:28）：如此这但以理……大享亨通。请看神如何为他从恶中带出善来。仇敌这一大胆攻击他性命的举动，反倒成了除掉他们及其儿女的契机——他们本来要一直阻挡他的升迁，处处搅扰他；如今他比从前更亨通，更得君王的宠爱，更得百姓的尊敬，这给了他大好机会向弟兄行善。如此从吃的出来（且那也是只狮子）蜜，从强者出来甜。
英文原文
The Decree of Darius (537 BC)
²⁵ Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
²⁶ 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 stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end.
²⁷ He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions.
²⁸ So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.
Darius here studies to make some amends for the dishonour he had done both to God and Daniel, in casting Daniel into the lions' den, by doing honour to both.
I. He gives honour to God by a decree published to all nations, by which they are required to fear before him. And this is a decree which is indeed fit to be made unalterable, according to the laws of the Medes and Persians, for it is the everlasting gospel, preached to those that dwell on the earth, Re 14:7. Fear God, and give glory to him. Observe, 1. To whom he sends this decree—to all people, nations and languages, that dwell in all the earth, Da 6:25. These are great words, and it is true that all the inhabitants of the earth are obliged to that which is here decreed; but here they mean no more than every dominion of his kingdom, which, though it contained many nations, did not contain all nations; but so it is, those that have much are ready to think they have all. 2. What the matter of the decree is—that men tremble and fear before the God of Daniel. This goes further than Nebuchadnezzar's decree upon a similar occasion, for that only restrained people from speaking amiss of this God, but this requires them to fear before him, to keep up and express awful reverent thoughts of him. And well might this decree he prefaced, as it is, with Peace be multiplied unto you, for the only foundation of true and abundant peace is laid in the fear of God, for that is true wisdom. If we live in the fear of God, and walk according to that rule, peace shall be upon us, peace shall be multiplied to us. But, though this decree goes far, it does not go far enough; had he done right, and come up to his present convictions, he would have commanded all men not only to tremble and fear before this God, but to love him and trust in him, to forsake the service of their idols, and to worship him only, and call upon him as Daniel did. But idolatry had been so long and so deeply rooted that it was not to be extirpated by the edicts of princes, nor by any power less than that which went along with the glorious gospel of Christ. 3. What are the causes and considerations moving him to make this decree. They are sufficient to have justified a decree for the total suppression of idolatry, much more will they serve to support this. There is good reason why all men should fear before this God, for, (1.) His being is transcendent. "He is the living God, lives as a God, whereas the gods we worship are dead things, have not so much as an animal life." (2.) His government is incontestable. He has a kingdom, and a dominion; he not only lives, but reigns as an absolute sovereign. (3.) Both his being and his government are unchangeable. He is himself stedfast for ever, and with him is no shadow of turning. And his kingdom too is that which shall not be destroyed by any external force, nor has his dominion any thing in itself that threatens a decay or tends towards it, and therefore it shall be even to the end. (4.) He has an ability sufficient to support such an authority, Da 6:27. He delivers his faithful servants from trouble and rescues them out of trouble; he works signs and wonders, quite above the utmost power of nature to effect, both in heaven and on earth, by which it appears that he is sovereign Lord of both. (5.) He has given a fresh proof of all this in delivering his servant Daniel from the power of the lions. This miracle, and that of the delivering of the three children, were wrought in the eyes of the world, were seen, published, and attested by two of the greatest monarchs that ever were, and were illustrious confirmations of the first principles of religion, abstracted from the narrow scheme of Judaism, effectual confutations of all the errors of heathenism, and very proper preparations for pure catholic Christianity.
II. He puts honour upon Daniel (Da 6:28): So this Daniel prospered. See how God brought to him good out of evil. This bold stroke which his enemies made at his life was a happy occasion of taking them off, and their children too, who otherwise would still have stood in the way of his preferment, and have been upon all occasions vexatious to him; and now he prospered more than ever, was more in favour with his prince and in reputation with the people, which gave him a great opportunity of doing good to his brethren. Thus out of the eater (and that was a lion too) comes forth meat, and out of the strong sweetness.
但以理并未对他所生活的诸王在位年间的历史、也未对迦勒底和波斯两国国政的经过作连续不断的记述,虽然他自己正是在这些国政中身居高位的人;因为这些与我们有何相干呢?他所挑选的,乃是一些足以坚固我们对神的信心、并激励我们对他顺服的特别事迹,因为从前所写的话,都是为教训我们写的。本章所记乃是一段十分可观察、可应用的事迹:但以理怎样凭着信心"封了狮子的口",从而"得了美好的证据"(来11:33)。那三个少年人因不肯犯一项明知的罪而被扔进烈火的窑中,但以理则因不肯忽略一项明知的本分而被扔进狮子坑中;而神对这两班人并对他本人所施行的奇妙拯救,便存留于记录之中,为要鼓励历代神的仆人,无论付何代价,都要在恨恶恶事与持守善事上同样坚决而恒定。本章内容为:I. 但以理在大利乌朝廷中被擢升(但6:1-3)。II. 他仇敌对他的嫉妒与恶意(但6:4-5)。III. 他们所取得的禁令,三十日内严禁一切祈祷(但6:6-9)。IV. 但以理不顾这道禁令,在祷告上仍持守不变(但6:10)。V. 因此事有人告发他,他便被扔进狮子坑中(但6:11-17)。VI. 他在狮子坑中所蒙奇妙的保护,并由此中得救出来(但6:18-23)。VII. 控告他的人被扔进坑中,并在其中灭亡(但6:24)。VIII. 大利乌借此机会为尊崇但以理的神而颁布的诏令,以及但以理此后所得的亨通(但6:25-28)。这位神就是我们的神,直到永永远远。