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繁體中文
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.
1-5
Daniel Preferred by Darius (537 BC)
繁體中文
但以理被大流士升高（公元前537年）
¹ 大流士隨心所願，立一百二十個總督，治理全國。
² 又在他們以上立三個總長（但以理在其中），使總督在他們三人面前回覆事務，免得王受虧損。
³ 因這但以理有美好的靈性，所以顯然超乎其餘的總長和總督；王又想立他治理通國。
⁴ 那時總長和總督尋找但以理誤國的把柄，為要參他；只是找不著他的錯誤過失，因他忠心辦事，毫無錯誤過失。
⁵ 那些人便說：我們要找參這但以理的把柄，除非在他神的律法中就尋不著。
論到但以理，我們被告知：
I. 他是何等偉大的人。當大流士借征服取得巴比倫王冠而重新改組政府時，他立但以理為首相，使他掌舵，並使他同時為財政與玉璽的首席委員。大流士的版圖極大；他借征服和獲得所得的不過是他有更多國家要照管；他個人所能做的有限，所以必須雇用別人在他之下。他立一百二十個總督治理全國（Da 6:1），為他們指派所轄的地區，他們要在其中施行公義、維持公安，並徵收王的稅收。注意：下級官長與元首同樣是神所設為我們益處的用人；所以我們當順服君王為至上，也當順服他所設立所授權的官長（彼前 2:13,14）。在這些總督之上有三人委員會，或三總長，他們要接管和審核國家賬目，受理對總督的上訴，或在瀆職之時受理對他們的控告——免得王受虧損（Da 6:2）——使他在稅收上不受損失，也使他所授權給總督的權力不被濫用來壓迫百姓；因為王（無論他以為與否）借此實際受損——既因這使百姓對他的情感疏離，又因這惹動他的神對他的不悅。三人之中但以理為首，因他被發現在各樣作首領的資格上都超過他們。他被升到總長和總督之上（Da 6:3），王對他的治理極其滿意，以致想要立他治理通國，任憑他隨意設立和廢黜。如今：1. 我們當注意大流士的配得稱讚之處：他這樣純粹因個人的功績而升高一人，又因他的忠心……
II. 他是何等良善的人：他裡面有美好的靈性（Da 6:3）。他對所託之事都忠心，在君王與百姓之間公平行事，注意使雙方都不受虧損，以致找不著他甚麼錯誤過失（Da 6:4）。他不僅沒有被指控為不忠或不誠實，甚至沒有任何錯誤或不慎。他從未犯過失誤，也從無機會以疏忽或遺忘作為藉口。這被記下來作為一切在公職上受託之人的榜樣——他們當表明自己既細心又盡責，使自己不僅免於過失，也免於錯誤；不僅免於罪行，也免於失誤。
III. 因他的偉大和良善而加在他身上的惡意。總長和總督因他被升高在他們之上而嫉妒他，也可能因為他以銳利的目光監視他們，注意不讓他們虧負政府以自肥，而恨惡他。在此請看：1. 嫉妒的緣由，就是每一樣良善之物。所羅門抱怨人因所行的義被鄰舍嫉妒為煩惱（傳 4:4）——人越好，越被他的對手看輕。但以理被嫉妒，因為他有比鄰舍更美好的靈性。2. 嫉妒的後果，就是每一樣邪惡之物。嫉妒但以理的人所求無非他的毀滅。他的失勢不能滿足他們；他們所要的是他的性命。忿怒為殘忍，怒氣為狂瀾，但誰能在嫉妒面前站立呢？（箴 27:4）。但以理的仇敵派暗探監視他，觀察他在職務上的處理；他們尋找但以理誤國的把柄，作為控告他的根據——某項疏忽或偏私，某句急躁之言，某人受過分對待，或某件必要事務被忽略。他們若能找到那微塵、那鼴鼠丘般的失誤，便很快會將其擴大為那橫樑、那高山般的不可赦免之罪。但他們找不著他的把柄；他們也承認不能。但以理始終誠實行事，如今更加謹慎，更加防備，因為有窺探他的人（詩 27:11）。注意：我們都需謹慎行事，因為有許多眼目盯著我們，有人正窺探我們的跌倒。那杯滿的人尤需持平穩。他們終於斷定：除了在他神的律法中，他們尋不著參但以理的把柄（Da 6:5）。可見但以理保持了信仰的承認，堅定持守不搖動，也不退縮……這對他的升遷並非阻礙；沒有律法要求他信王的宗教，也沒有律法因他不如此便不能任職。王並不在意他向哪位神禱告，只要他忠心好好辦理他的職務。他在王的服事中直到祭壇為止；但在那裡他便離開他了。所以他的仇敵要在這事上網羅他。當叛逆罪不能加在他身上時，便被控以不敬虔之罪（Grotius 語）。注意：那些承認信仰的人在其一切言行中如此無可指摘，以致最仔細最惡意的仇敵除了在他們神的事上（他們在其中照良心而行）之外，找不著責備他們的緣由——這是極美的事，大大榮耀神。值得注意的是，當但以理的仇敵在國事上找不著他的把柄時，他們還留下足夠的公義感，沒有買出假見證人來控告他無辜的罪、把叛逆之名強加於他——在這點上他們使許多被稱為猶太人、被稱為基督徒的人羞愧。
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)
繁體中文
謀害但以理的詭計（主前537年）
⁶ 於是那些總長和總督紛紛聚集來見王，對他這樣說：大利烏王萬歲！
⁷ 國中的總長、欽差、總督、謀士，和巡撫彼此商議，要立一條堅定的禁令，三十日內，不拘何人，若在王以外，或向神或向人求甚麼，就必扔在獅子坑中。
⁸ 王啊，現在求你立這禁令，簽署這玉旨，使禁令決不更改；照瑪代和波斯人的例，是不可更改的。
⁹ 於是大利烏王立這禁令，蓋了玉璽。
¹⁰ 但以理知道這禁令蓋了玉璽，就到自己家裡（他樓上的窗戶開向耶路撒冷），一日三次，雙膝跪在他神面前，禱告感謝，與素常一樣。
但以理的仇敵無法從現有任何法律中找到把柄對付他；他們便設計一條新律法，指望藉以網羅他，並且是在他們明知能抓住他的事上；而他對神的忠誠使他們竟得了手。這裡有：
I. 大利烏的不敬虔之律。我稱之為 大利烏的，因為他御准了它，否則便不能生效；但這嚴格說來並非他的：他並未策劃，而是完全被哄騙同意的。總長與總督草擬了這詔令，提出這法案，並藉他們的運作使議會通過——議會此時也許正為某公務聚會。他們假裝這要立為律法的法案是經過慎重商議的結果，全國的總長、欽差、總督、謀士和巡撫 都已 彼此商議 過，他們不但贊同，更 進言 推動，是 為種種正當緣由與考量，已竭力 使之成為堅定的禁令；不僅如此，他們還向王暗示這是 全體一致 通過的：「所有的總長 都如此主張」；然而我們確知但以理——三位總長之首——並未贊同，也有理由相信許多總督認為這法案荒謬無理而加以反對。注意，把根本不是的事大言不慚地當作國民的意見來宣稱，並非新鮮事；少數人贊同的，有時竟被人振振有詞地說成全民一致。可歎君王之不幸！他不得不藉別人的眼目視聽，常常被可悲地蒙蔽。這些心懷詭計的人，表面上是向王致敬，實則圖謀傾覆王所寵愛的人，便慫恿王把這個立為律法、作為王的禁令：三十日內，不拘何人，若在王以外，或向神或向人求甚麼，就必扔在獅子坑中，以最野蠻的方式處死，Da 6:7。這就是他們所孵出的法案，他們把它呈到王前要王簽署、立為律法。如今，1. 這法案沒有半點善的樣子，只是高抬王，使他看來既偉大又善待臣民；他們暗示這對他剛登基時大有好處，能鞏固他的勢力。要使人人相信王如此富足、又如此樂於聽允一切求告的人，以致凡有缺乏困苦的，都不必向神或人求助，唯獨求他即可。三十日內王將親自垂聽一切上奏之人的請求。王作臣民的恩主、俯聽他們的怨情與請求，誠然是極大的尊榮；但若王自命為惟一恩主、要取代神、強索惟獨歸神的敬畏，那便是他的恥辱，而非尊榮。但 2. 這法案顯然有極多的惡。禁止向任何 人 求告，已經夠壞了。乞丐豈不可求施捨嗎？鄰舍豈不可彼此求恩惠嗎？孩子餓了，豈不可向父母求餅，否則要扔進獅子坑嗎？凡與王有事要辦的人，豈不可求王左右的人引見嗎？更糟的是，禁止向 任何神 求告，是公然侮辱一切宗教。我們藉禱告榮耀神、從神汲取憐憫、與神相交；禁止禱告三十日，就是三十日內奪去神從人當得的一切供奉，並奪去人在神裡的一切安慰。自然之光既教導我們：神的護理掌管我們一切事務；自然之律豈不也要求我們藉禱告承認神、尋求他嗎？每個人處於困苦之中，心豈不指引他呼求神，這竟要被定為死罪嗎？我們一日離不了神，人豈能三十日不禱告？王自己也要在這段時間內不可向神禱告嗎？若對王豁免，他能替一切臣民代求嗎？曾有哪國如此輕看自己的神呢？但看哪，惡意能驅使人作出何等荒謬之事。為了要使但以理因向神禱告而陷入困境，他們竟不惜剝奪自己與一切親友向他們的神禱告的滿足。若他們只提議禁止猶太人向他們的神禱告，但以理也同樣被網羅；但他們知王不會通過這樣的律法，故此弄得如此寬泛。王被一種幻想所沖昏——這要立他作小神——便喜愛這 帽上的羽毛（實際就是如此，並非 冠上的花），簽署了這禁令（Da 6:9）；按瑪代和波斯聯合王國的體制，這事一經簽署，便不能以任何藉口更改、豁免，或赦免違令者。
II. 但以理對這律法的敬虔不順從，Da 6:10。他並未退避鄉間，也未暫時隱匿，雖然他知道這律法是針對他的；正因他知道，所以他堅守陣地，知道自己如今有美機會在人前尊榮神，表明他愛神的恩、並向神當盡的本分，過於自己的性命。但以理知道這禁令已簽署，他本可以去見王，與王理論；不但如此，他還可以提出抗辯，因這律法是基於錯誤的信息——所有的總長 都已同意，而身為總長之首的他竟未被諮詢；但他 回到自己的家，盡自己的本分，甘心把結局交託給神。如今當注意：
1. 但以理一貫的實行——這事我們在此之前未蒙啟示，但有理由認為是敬虔猶太人通行的實踐。(1.) 他 在自己的家中 禱告，有時獨自，有時家人環繞，並視之為鄭重的事。哥尼流是個 在自己家中 禱告的人，Ac 10:30。注意，每一個家不但可以、也應當作禱告的家；我們在那裡立帳棚，神就要在那裡立壇，我們要在其上獻屬靈的祭。(2.) 他每次禱告都獻上感謝。我們向神求所需之恩時，也當為已受之恩頌讚他。感恩必須是每次禱告的一部分。(3.) 他在禱告感恩時，眼目看神為他的神——在約中屬他的神——並站在他面前如在他面前。他這一切 在他的神面前 作，並存著對他的敬畏。(4.) 他禱告感恩時 雙膝跪下，這是禱告中最合宜的姿勢，最能表達謙卑、敬畏與向神順服。跪是乞求的姿勢；我們來到神前如乞求者——為性命乞求的乞求者，理當迫切。(5.) 他 打開樓上的窗戶，使可見諸天的景象激起他對那住在諸天之上的神的敬畏；但不僅如此：他 開向耶路撒冷——那聖城，雖已成廢墟——表明他對其石頭塵土的熱愛（Ps 102:14），並每日在禱告中記念它的事。如此，雖他自己身居巴比倫的高位，卻表明自己與弟兄中最卑微的被擄者同心，記念耶路撒冷，並以它為 最喜樂的 之上，Ps 137:5,6。耶路撒冷是神揀選要立他名的地方；當聖殿奉獻時，所羅門向神禱告：若他的百姓 在被擄之地 一心歸向他所賜的地、所揀選的城、為他名所建的殿禱告，他便要 垂聽、為他們伸冤（1Ki 8:48,49）。但以理在此敬拜的細節上正是依循這禱告。(6.) 他 一日三次 如此行，每日三次，照大衛的榜樣（Ps 55:17）：我要在早晨、晚上、午間禱告。 禱告有定時是好的——不是為轄管良心，而是為提醒；我們若以為身體一日需三次飲食滋養，難道靈魂可少於此嗎？這要應 隨時禱告 的命令，已是最少的了。(7.) 他如此公開坦然地行，凡認識他的都知道這是他的實踐；他如此表明，並非因以此自誇（在他所處之地沒有這試探的餘地，因伴隨它的不是名譽而是羞辱），而是因不以為恥。但以理雖是大人物，卻不覺得一日三次跪在造物主前、作自己的牧師是屈尊；雖是老人，卻不覺得已過此年紀；雖從幼年便如此行，卻不厌倦這善工。他雖是事務繁忙——為公眾服務的浩大事務——卻不以此為藉口免去每日的靈修。那麼世上事務稀少卻不肯為神和自己的靈魂如此行的人，何等無可推諉！但以理以禱告著稱，並以禱告的成效著稱（Eze 14:14），他之所以如此，是因他把禱告當作良心之事、當作每日的功課；如此行，神便奇妙地賜福给他。
2. 但以理即使在此被律法定為死罪之時，仍堅守這實踐。他知道 禁令已簽署，卻仍 與素常一樣 照行，沒有改變任何一項細節。許多人——甚至是許多好人——會認為在這三十日內省略此事是審慎之舉，因為不能不冒生命危險而行；他大可在那些日子過去、危險已過之後更頻繁地禱告，或可在別的時間、別的地點秘密進行，使仇敵無從發現；如此他既能滿足良心、維持與神的相交，又能避開律法、繼續有用。但他若如此行，無論友人或仇敵都會以為他是因怯懦和卑劣的恐懼而放棄了本分，這必大損神的榮耀並使友人灰心。在較低層次行事的人可以相當謹慎；但以理卻是眾目所注，必須以勇氣行事；更何況他知道這律法制定時正是針對他。注意，我們不可因怕受苦而放棄本分，甚至不可 似乎趕不上。在試煉之時，極重視我們在 人面前認基督（Mt 10:32）；我們當心，免得在審慎的藉口下，在神的戰場上被定為怯懦。我們若不以為但以理這榜樣約束我們照樣行，卻肯定它禁止我們論斷那些如此行的人，因為神在此認可了他。他對本分的恆心如今顯出：他從不慣於容納任何可推諉不盡本分的藉口；因為若有任何藉口可推諉，此時這藉口最能奏效：(1.) 這是他主人君王所禁止的，並且是為王的尊榮；但對此有無可置疑的原則：我們當順從神過於人。(2.) 這會喪命；但對此也有無可置疑的原則：那些為救自己性命而 丟棄自己的靈魂（不禱告而活的人確實如此）的人，是為自己作了壞交易；他們在此雖如推羅王 比但以理更有智慧，結局卻要顯為愚昧。
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.
11-17
Daniel in the Den of Lions (537 BC)
繁體中文
但以理在獅子坑中（主前537年）
¹¹ 那些人就紛紛聚集，見但以理在他神面前祈禱懇求。
¹² 他們便進到王前，論王的禁令，說：王啊，三十日內不拘何人，若在王以外向神或向人求甚麼，豈不是已簽署了禁令嗎？王回答說：確有這事，照瑪代和波斯人的例，是不可更改的。
¹³ 他們對王說：那被擄之猶大人中的但以理不理你，也不理你已簽署的禁令，他竟一日三次祈禱。
¹⁴ 王聽見這話便甚愁煩，一心要救但以理，直到日落的時候，他籌劃解救他。
¹⁵ 那些人就紛紛聚集來見王，說：王啊，要知道，照瑪代和波斯人的例，凡王所立的禁令和律法，都不可更改。
¹⁶ 王下令，人就把但以理帶來，扔在獅子坑中。王對但以理說：你所常事奉的神，他必救你。
¹⁷ 有人搬石頭放在坑口；王用自己的璽和大臣的璽，封閉那坑，使懲辦但以理的事毫無更改。
這裡有 1. 對但以理向他神禱告的查證——儘管近期有相反的詔令（Da 6:11）：這些人紛紛聚集——喧嚷地聚攏來（原文如此），與 Da 6:6 所用、借用自 Ps 2:1（外邦為甚麼爭鬧？）的字相同。他們在知道是他素常靈修的時辰，藉口公務來探望但以理；若未見他如此行，便要責他怯懦不信他的神；但（其實更是他們情願作的）他們 見他跪著禱告、在他神面前懇求。他們為他的愛成為他的仇敵；但他如父親大衛一般，專心祈禱，Ps 109:4。2. 向王投訴。他們既在 他神的律法 上找到把柄對付但以理，便不耽延，立即去見王（Da 6:12），既問他是否有這樣的律法、又從他得了承認——這律法既如此批准便不能更改，便進而控告但以理，Da 6:13。他們在所給的報告中如此描述他，為要激怒王、更加煽動王對他的怒：「他是 被擄之猶大人中的；他是猶大的——那可鄙之民——如今又在可鄙的境況中作俘虜，除了王所恩的以外別無所有；然而 他不理你，王啊！也不理你所簽署的禁令。」注意，憑向神的良心忠心所作的事，被歪曲為固執、並藐視公民政權而加以定罪——這並非新鮮事；那就是：最好的聖徒被誣為最壞的人。但以理敬畏神，所以禱告，並且有理由想他為王和他的國權禱告；然而這卻被曲解為不理王。但以理所受那卓越之靈、和他所建立的名望，並不能保護他免受這些毒箭。他們不說「他向他的神祈求」——免得大流士注意到而稱讚他——只說 他祈求，就是律法所禁之事。3. 王因此所陷入的極大為難。他如今看出，無論他們怎樣假意，提出那律法不是為尊崇他，而是出於對但以理的惡意；於是他 甚愁煩自己 在那事上討好了他們，Da 6:14。注意，當人放縱驕傲虛榮之心、以餵養它的事自娛時，他們並不知道為自己豫備了何等煩惱；他們的諂媚者可能成為折磨者，不過 在他們腳前張網。於是王 一心要救但以理；他既藉辯論也藉權威，直到日落 勞碌 要救他，即說服控告者不要堅持起訴。注意，我們常因輕率行事，後來千萬次恨不得從未作過；這正是我們當 衡量自己腳步 的好理由，因為 我們一切的道路就必堅立。4. 起訴者要求判刑的暴烈，Da 6:15。我們未被告知但以理說了甚麼；王自己是他的辯護人，他不必自辯，只默默把自己和這事交託給那按公義審判的主。但起訴者堅持律法必須照行；這是瑪代和波斯政體的基本準則——此時已成為普世帝國——王所立的禁令和律法都不可更改。同樣我們見 Es 1:19,8:8。迦勒底人尊崇他們王的旨意，賜他隨意制定廢除律法之權，隨意殺戮存留。波斯人尊崇他們王的智慧，以為凡他鄭重批准的律法都制定得如此之好，不必修訂或豁免，彷彿人的先見在立法時能防備一切不便。但這準則若正確用於但以理的案子（我看未必，反是曲解），它雖尊崇王的立法權，卻束縛了他的行政權，使他無法施那扶持國位的憐憫，也無法通過那作治國光榮的赦免法案。凡不許君王豁免奪權法規之權的，卻從不質疑他赦免違反刑罰法規之罪行的權柄。但大流士連這也被拒。可見我們何等需要為君王禱告，求神賜他們智慧，因為他們常陷入大難，連最智慧最好的人也如此。5. 律法對但以理的執行。王自己滿心不願、違背良心地，簽署了他的死刑令；於是但以理——那位可敬的嚴肅之人，面貌中带着威嚴與甘甜的混合，曾在法庭和議事桌上顯得偉大，跪下時更偉大，曾與神與人都較力得勝——純粹因敬拜他的神，竟如最卑鄙的罪犯一般被帶來、扔進獅子坑 中任其吞噬，Da 6:16。人不能不對這蒙恩的受苦者滿心同情，也不能不對那惡意的起訴者滿心憤慨。為確保萬全，那 放在坑口的石頭 被 封上，王（這人過於隨和）被勸 用自己的璽 封上（Da 6:17）——就是那不祥之璽，他用以批准但以理所傾覆之律法的。但他的大臣不信任他，除非他們也加上自己的璽。照樣，基督被埋葬時，他的仇敵也 封了 那輥到墓門的石頭。6. 大流士給但以理信靠神的鼓勵：你所常事奉的神，他必救你，Da 6:16。此處 (1) 他為但以理免罪，承認他唯一的「罪」只是不斷事奉他的神，並且即使這被定為罪時仍繼續如此行。(2) 他把釋放他的事交託給神，因他不能促成其事：他必救你。 他確信他的神能救他，因他信他是全能的神；他也有理由想他會如此行——既曾聽聞他在類似情形中拯救了但以理的同伴脫離火窯，便斷定他對那些向他顯為忠心的人，總是信實的。注意，凡不斷事奉神的人，神也不斷保護，並要在事奉中扶持他們。
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)
繁體中文
但以理蒙保護與得救（主前537年）
¹⁸ 王回宮，終夜禁食，不使人奏樂在他面前，並且睡覺都離開他。
¹⁹ 次日黎明，王就起來，急忙往獅子坑那裡去。
²⁰ 鄰近坑邊，哀聲呼叫但以理。王對但以理說：永生神的僕人但以理啊，你所常事奉的神能救你脫離獅子嗎？
²¹ 但以理對王說：願王萬歲！
²² 我的神差遣使者，封住獅子的口，叫獅子不傷我，因我在神面前無辜；我在王面前也沒有行過虧損的事。
²³ 王就甚喜樂，吩咐人將但以理從坑裡繫上來。於是但以理從坑裡繫上來，身上毫無傷損，因為信靠他的神。
²⁴ 王下令，人就把那些控告但以理的人，連他們的妻子兒女都帶來，扔在獅子坑中；他們還未到坑底，獅子就抓住他們，咬碎他們的骨頭。
這裡有：I. 王因但以理的緣故度過憂鬱之夜，Da 6:18。他雖說過神必救他脫險，卻同時不能原諒自己把他投入險境；神剝奪他這位他自己如此野蠻對待的朋友，也是公義的。他 回宮，因自己所行而煩惱，自責不智不義，未堅持神與自然的律法以 non obstante—一個否決 來抵消瑪代和波斯人的律法。他不吃晚飯，終夜禁食；他的心已滿了憂傷恐懼。他禁止音樂；對憂愁的心，沒有比歌聲更不悅耳的了。他上床卻不得眠，翻來覆去 直到天明。注意，得享安眠的最佳途徑是守住無虧的良心，那時我們便可安然躺臥。
II. 他次日早晨對但以理所作焦急的查問，Da 6:19,20。他起得早，極早；因他既夢見但以理便不能躺臥，醒着思念他也靜不下來。他一起身便 急忙往獅子坑去，因他不滿足於差一個僕人（那不足以表明他對但以理的關切），也沒有耐心等僕人回來。他到了坑邊，並非沒有盼望神已施恩挽回他所惡意作的，便 哀聲 呼叫，如滿心關切煩惱的人：但以理啊！ 你還活着嗎？他急於知道，卻又戰兢不敢問，惟恐聽見獅子覓食的吼聲作答覆：但以理啊！永生神的僕人，你所常事奉的神是否已顯明他能救你脫離獅子？ 若他正確明白自己稱他為 永生神 之意，便不會懷疑他使但以理活着的能力，因那在自己裡面有生命的，能使他所願的得生命；但他是否在此事上彰顯其大能呢？他所疑惑的我們卻確知：永生神的僕人 有一位大有能力保護他們、在事奉中扶持他們的主。
III. 他所遇見的喜訊——但以理活着、安全、安好、在獅坑中毫髮無傷，Da 6:21,22。但以理認得王的聲音，雖此時是哀聲，仍以當盡的恭敬敬意對他說話：願王萬歲！ 他不責備他對自己的不仁、和他順從逼迫者惡意的輕易；反倒表明已經衷心饒恕他，以善願迎接他。注意，我們不可責備那些我們明知不情願而作不仁之事、又很願自責的人。但以理所給王的報告甚為可喜；是得勝的。1. 神藉神蹟保全了他的性命。大流士稱他為但以理的神（你所事奉的神），但以理彷彿回聲道：是的，他是 我的神——我所承認、也承認我的——因 他差遣使者。那曾以 人子之形 與三少年在火窯中同在的同一輝煌榮耀者，曾探望但以理，並可能在可見的顯現中照亮了幽暗的坑，整夜與但以理為伴，並 封了獅子的口，使牠們絲毫未 傷 他。使者的同在使獅坑成了他的堅壘、他的宮殿、他的樂園；他一生從未有過更好的一夜。看神對最猛獸的大能，並當信他能拘束那 遍地遊行尋找可吞吃的人 的吼獅，不許傷害屬他的人。看神對忠信敬拜者的看顧，尤其當他呼召他們為他受苦之時。若他保守他們的靈魂不犯罪、以平安安慰他們的靈魂、並把他們的靈魂接歸自己，他便實際 封了獅子的口，使牠們不能害他們。看天使何等樂意為神百姓的益處效力，因他們自認是他們的 同僕。2. 神已為他伸冤。他被人向王誣為對他與他的政權不忠。我們未見他為己辯護一言，倒把這事交託給神，讓他如光照明自己的正直；神藉為他行神蹟保全他，切實行了這事。但以理在所行的事上，既未得罪神，也未得罪王：在我所禱告的主面前，無辜在我身上被尋見。 他不假裝有功勞的卓越，只以良心對他誠實的見證為安慰——王啊，在你面前我也沒有行過虧損的事，也無意冒犯你。
IV. 但以理從監禁中釋放。他的起訴者不得不承認律法已滿足（雖他們不滿足），或這事若被更改，是出於比瑪代波斯更高的權能；所以找不出理由不把但以理從坑中提出來（Da 6:23）：王甚喜樂 見他活着，立即下令把他 從坑裡繫上來，如耶利米從牢獄中提出；查看時 身上毫無傷損——他沒有一處壓傷或疤痕，卻是完全安好——因為信靠他的神。注意，凡勇敢樂意地信託神、在盡本分的路上蒙保護的人，絕不至因信賴他而蒙羞，反必常發現他是隨時的幫助。
V. 把起訴者投入同一監獄——不如說是刑場，Da 6:24。大流士因這為但以理所行的神蹟得激勵，如今開始振作、按本性行事。那些不容他向但以理施憐憫的人，如今神既為他行了，便要感受他的怒氣；神既為他施了憐憫，他便要為神行公義。但以理既無辜得明、天自己成了他的辯護者，控告他的人便受同樣的刑罰，就是他們對他所圖謀的，按反坐法對誣告者的規定，De 19:18,19。但以理既證明無辜，他們便算為誣告者；因為事實雖真，卻不是罪。他們 被扔在獅子坑中——這也許是他們自己所新發明的刑罰；無論如何，正是他們惡意為但以理所設計的。Nec lex est justior ulla quàm necis artifices arte perire suâ—沒有律法比判定行殘酷之謀者以其法自斃更公義，Ps 7:15,16,9:15,16。如此所羅門的箴言應驗（Pr 11:8）：義人被救出患難，惡人進入他的位置。 在這次執行中我們可見 1. 王的嚴厲——下令把他們的妻子兒女與他們同扔給獅子。神的律例何等公義，超乎列國的律例！因神吩咐兒女不可因父親的罪而死，De 24:16。但在非常案件，如亞干、掃羅、哈曼，他們也被處死。2. 獅子的猛烈。牠們立時 抓住 他們，在他們還未到坑底之前 把他們撕碎。這證實並彰顯了牠們放過但以理的神蹟；因為這顯明並非因牠們沒有食慾，而是因牠們沒有許可。被戴上口套的猛犬，口套一摘便更加猛烈；這些獅子也是如此。主藉他所施的審判顯為已知。
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)
繁體中文
大流士的詔令（主前537年）
²⁵ 大流士王傳旨，曉諭住在全地各方、各國、各族的人說：願你們大享平安。
²⁶ 現在我降旨：我所統轄的全國人民，要在但以理的神面前戰兢恐懼。因為他是永遠長存的活神，他的國永不敗壞，他的權柄永存無極。
²⁷ 他護 rescue 人，搭救人，在天上地下施行神蹟奇事，救了但以理脫離獅子的口。
²⁸ 如此，這但以理當大流士王的時候和居魯士作王的時候，大享亨通。
大流士在此設法稍作補償——因他把但以理扔進獅坑而對神和但以理所行的羞辱——以對兩者都加尊榮。
I. 他藉着頒布給萬國的詔令歸榮耀給神，要他們在他面前戰兢。這是一條按瑪代波斯人的律法誠然當立為不可更改的詔令，因為它是 永遠的福音，傳給 住在地上的人，Re 14:7：當敬畏神，將榮耀歸他。 當注意，1. 他把這詔令發給誰——全地各方、各國、各族的人，Da 6:25。這話很大，而且誠然全地居民都當遵這詔令所命；但此處意思不過是 他所統轄的全國，這國雖包含許多民族，卻不包含萬民；但擁有多的人便容易以為擁有一切。2. 詔令的內容是甚麼——要在但以理的神面前戰兢恐懼。這比尼布甲尼撒在類似場合下的詔令更進一步，因那只是禁止人 說這神的壞話，這卻要求人 在他面前戰兢——保持並表達對他可畏敬畏的思想。這詔令如此以 願你們大享平安 為序，誠然合宜，因為真正豐盛平安的惟一根基在於敬畏神，那便是真智慧。我們若活在敬畏神中、照這準則而行，平安必歸我們，平安必加增歸我們。但這詔令雖遠，卻還不夠遠；他若作得對、達到當前的信念，便當命令人不僅要在這神面前戰兢，更要愛他、信他、離棄事奉偶像、惟獨敬拜他、如但以理一般呼求他。但偶像崇拜已深植久栽，不能因君王的詔令而連根拔除，也不能憑任何不伴隨基督榮耀福音的能力之力拔除。3. 促使他立這詔令的緣由和考慮。這些已足以為完全禁絕偶像崇拜的詔令作辯護，更足以支持這詔令。誠然人人當在這神面前戰兢，因：(1) 他的存在超越。他是活神，如神一般活着；我們所拜的神卻是死物，連動物的生命也沒有。(2) 他的治理無可辯駁。他 有國、有權柄；他不僅活着，更如絕對的主權者掌權。(3) 他的存在與治理都不變。他 永遠長存，在他沒有轉動的影兒。他的 國 也 永不敗壞——不能被任何外力毀壞，他的 權柄 本身也無衰退威脅、無傾向，故必 存到永遠。(4) 他有充足的能力支持這樣的權威，Da 6:27。他護 rescue 信實的僕人出患難、救他們脫離患難；他 施行神蹟奇事——全然超乎自然的大能——於 天上地下，由此顯明他是兩者的至高主宰。(5) 他在 救 他僕人 但以理脫離獅子的口 一事上，對這一切賜下了新鮮的憑據。這神蹟和救三少年那次神蹟，都是在世人眼前行的，被兩位歷來最大君王所看見、公布、證實，是宗教首要原則的榮耀確證——超越猶太教的狹窄範圍——是異教一切錯謬的有效反駁，也是純全大公基督教的合宜豫備。
II. 他加尊榮給但以理（Da 6:28）：如此這但以理……大享亨通。 看神為他從惡中生出善。仇敵這向他性命的猛烈一擊，反成了除滅他們和他們兒女的良機——不然他們仍會攔阻他的升遷、在各樣事上攪擾他；於是他 比從前更亨通——更蒙君王寵愛、在民中更有名聲，這給他大好機會善待弟兄。如此 從吃人的（而且是獅子）出來食物，從強者出來甘甜。
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.
但以理並未對他所生活之諸王朝的歷史，或迦勒底和波斯兩國的國事，提供連續的記載——雖然他自己在這些事上也是位要人；因為這些與我們何干？他乃是選擇那些有助於堅固我們對神的信心、並鼓勵我們順服他的特殊史實，因為從前所寫的事是為教導我們寫的。本章的故事非常顯著且可資應用：但以理如何憑信"封住獅子的口"，並因此"得了美好的證據"（來 11:33）。三少年因不肯犯明顯的罪而被扔進烈火窯中，但以理因不肯略去一項明知的本分而被扔進獅子坑中；神以神蹟拯救他們和他，這事便留作記錄，為要鼓勵歷代神的僕人，無論付何代價，都當堅決而堅定地恨惡邪惡、持守善道。本章中我們看到：I. 但以理在大流士朝廷中的高升（Da 6:1-3）。II. 仇敵對他的嫉妒與惡意（Da 6:4,5）。III. 他們所得禁止禱告三十日的禁令（Da 6:6-9）。IV. 但以理不顧禁令仍持續堅定禱告（Da 6:10）。V. 因此有人告發他，並將他扔進獅子坑中（Da 6:11-17）。VI. 他在獅子坑中奇妙的保全並獲救（Da 6:18-23）。VII. 控告他的人被扔進坑中，在其中滅亡（Da 6:24）。VIII. 大流士因此事而為尊崇但以理的神所下的諭旨，以及但以理隨後的亨通（Da 6:25-28）。這位神是我們的神，直到永遠。