Strength of soul.
"Now when Daniel knew," etc. (verse 10). Daniel stands here before us a magnificent instance of strength of soul (Psalms 138:3). We have also the advantage of seeing him contrasted with a blameworthy and contemptible weakness, as well as with something worse—with weakness passing into wickedness.
I. STRENGTH. As exhibited by the saint, statesman, and prophet. See it:
1. Advancing to the throne in common life. The new organization included a hundred and twenty satrapies; over these three presidents in close relation to the king; of these Daniel was "one" (not the "first"). But he stood out in bold relief against the other ministers of the crown. By intelligence, experience, industry, and piety, he moved at once to the front (verse 3). Religion king in every realm. Fidelity in common things (verse 5).
2. In the absence of egotism. Shallow scepticism charges Daniel with egotism, partly on the ground of verse.
3. The tables may here well be turned on the adversary. Considering the exalted power and position of Daniel, that we have here too autobiography, the absence of self-allusion and self-praise is wonderful, and that throughout the book. Besides, this seeming self-praise was necessary to account for the action of enemies. Moreover, moral greatness does not quite preclude all allusion to self (Numbers 12:3; 1 Corinthians 15:10; Nehemiah throughout).
3. In Daniel's continuance in the habit of saintly life. (Verse 10.) Note:
4. In the permanence of his patriotism. "Toward Jerusalem."
5. In the grandeur of his faith. After all these years and vicissitudes, the home of his soul was still in the Hebrew tradition—in the Hebrew history, literature, prophecies, liturgies, etc,
II. WEAKNESS. As illustrated in the character and conduct of the king. The moral weakness of the man appears:
1. In the evasion of responsibility. There is evident an indisposition to uttered to the affairs of government, which are left in the hands of officials. No surer mark of moral weakness than to leave what should be alike our duty and honour to others—possibly to the incompetent.
2. Accessibility to flattery. Keil's view of the proposal of verse 7 commends itself to us, that it referred only to "the religious sphere of prayer." On this assumption the king would be regarded as the living manifestation of all the gods, of the conquered nations as well as of Persia and Media; and the proposal was that all prayer to all divinities should for thirty days be stayed save to this divinity—the king. The inflated vanity which could accept so obsequious homage!
3. Pliability to the will of others. (Verse 9.) He had not the courage to live his own life, to think his own thoughts, and act them out.
4. Indifference to suffering. Weakness of soul means usually the weakness of every part—a feeble, emotional nature, at least on its nobler side, as well as weakness of intellect, conscience, will. Note "the den of lions" (verses 7, 24). Deficiency of sympathy, leading on to frightful cruelty, is oft the result of feeble moral imagination. No child or man could torture insect or man who vividly realized the exquisite agony.
5. The violence of passion. (Verses 14, 18-20, 24.) Take the violence of his grief and indignation alike.
6. Moral helplessness. What an humiliating picture have we in verses 14, 15 1 (The speech of the conspirators is clearly prompted by what they had observed on the part of the king—an attempt to evade the law, verses 19, 20.)
III. The strength of Daniel, his magnanimity, is here set, not only against the weakness of the king, but also against the darker background of WICKEDNESS exhibited by those who conspired against the prophet. Moral weakness is not far off deep depravity; e.g. the depravity of Ahab—perhaps the weakest character in the Old Testament. Observe:
1. The vision given to these men. Of a saintliness like that of Daniel—elevated in its devotional life, ripe with the maturity of years, clearly manifesting itself in common scenes, excellent beyond all praise by their own admission (verse 5). A beam, a ray from the holiness of God.
2. The Divine aim in the vision. Beneficent and moral we may be sure. To awaken admiration; to bring home the sense of defect; to lead to penitence; to arouse to efforts after likeness.
3. The human frustration of that aim, What was intended for salvation became the occasion of moral ruin, the cause being the deep depravity of these hearts. Note:
4. The judgment that befell. (Verse 24.)—R.