Daniel 6

Daniel received the Holy Spirit and therefore prophesied. So, too, the king promoted him because he had the grace of the Spirit. For the king spoke in this regard, "I have heard of you that the Spirit of the holy God is in you." And farther on it is written, "Then Daniel became distinguished above all the other presidents and satraps, because an excellent spirit was in him." And the spirit of Moses also was shared by those who were to be judges.

And so Darius, who was called Ahasuerus, received the kingdom and "appointed one-hundred-twenty satraps and appointed three governors over them, whom Daniel was one of, for the satraps to give account that the king may not be overburdened. And Daniel was over them because a spirit abounded in him, and the king appointed him over his whole kingdom." [Daniel 5:31-6:3] For Darius the Mede, after hearing the things concerning him, both the wisdom which he acquired and his faith and piety from childhood, he appointed him to be first of all his friends and to rule all his kingdom, as Pharaoh did, having granted to Joseph second honor of the throne of his kingdom and assigning all the chiefs of the Egyptians to be obedient to him.

We need to take notice that previously the Babylonians, that is, their princes, had used trickery in their jealousy of Daniel to destroy Daniel and his companions and had persuaded Nebuchadnezzar to build the golden statue and to order that it alone be worshiped by those under his authority. So, too, now the Medes use trickery in the elaboration of the edict and decree in order to destroy Daniel.

Verse 1. "It pleased Darius to appoint over his kingdom one hundred and twenty satraps, that they might be throughout his whole kingdom; and over them there were three princes, of which Daniel was one." Josephus, of whom we made mention above, in writing an account of this passage, put it this way: Now Darius, who destroyed the empire of the Babylonians in cooperation with his relative, Cyrus, - for they carried on the war as allies - was sixty-two years of age at the time he captured Babylon. He was the son of Astyages, and was known to the Greeks by another name. Moreover he took away the prophet Daniel with him and took him to Media, and made him one of the three princes who were in charge of his whole kingdom. Hence we see that when Babylon was overthrown, Darius returned to his own kingdom in Media, and brought Daniel along with him in the same honorable capacity to which he had been promoted by Belshazzar. There is no doubt but what Darius had heard of the sign and portent which had come to Belshazzar, and also of the interpretation which Daniel had set forth, and how he had foretold the rule of the Medes and the Persians. And so no one should be troubled by the fact that Daniel is said in one place to have lived in Darius's reign, and in another place in the reign of Cyrus. The Septuagint rendered Darius by the name Artaxerxes. But as for the fact that a non-chronological order is followed, so that some history is narrated in the reign of Darius before material is given for Belshazzar's reign, whereas we are subsequently to read that he was put to death by Darius, it seems to me that the anachronism results from the fact that the author has brought all the historical portions together in immediate sequence. Therefore it is at the close of the earlier vision that he had stated: "And Darius the Mede succeeded to the realm at the age of sixty-two." And so it was under this Darius who put Belshazzar to death that the events took place of which we are about to speak.

Normally, in fact, those entrusted with kingship or any other rule confide least in the people closest to their predecessors; but Daniel enjoyed the same trust from all, receiving equal privileges and being entrusted with the same governance—hence, of course, his becoming one of the three supervisors under Darius. Now, by "supervisors" I think there is reference to what are now called viceroys, and by "satraps" to the governors of the nations, Daniel being one of the supervisors.

Verses 3, 4. "Moreover the king was planning to set Daniel over the whole realm. Consequently the princes and satraps sought an opportunity to find out something against Daniel as touching the king..." Instead of "princes" - the rendering used by Symmachus - Theodotion translated it as taktikoi, and Aquila as synektikoi. And when I inquired as to who these tacticians or liaison princes might be, I read it more clearly specified in the Septuagint, which renders: "...and the two men whom the king had appointed with Daniel, and also the one hundred twenty satraps." And so it was the fact that the king was planning to appoint Daniel as chief ruler even over the two princes who had been associated with him in a triumvirate that gave rise to the envy and intrigue. They sought an opportunity to find out something against Daniel as touching the king. And in this passage the Jews have ventured some such deduction as this: the side of the king is tantamount to the queen or his concubines and other wives who slept at his side. And so they were seeking for a pretext in things of this sort, to see whether they could accuse Daniel of wrong in his speech or touch or movements of his head or any of his sensory organs. But, say the Jews, they could find no cause for suspicion whatsoever. Since he was a eunuch, they could not even accuse him on the score of lewdness. This interpretation was made by those, who make a practice of fabricating long tales on the pretext of a single word. I myself would simply interpret this as meaning that they were unable to discover any pretext of accusation against him in any matter in which he had injured the king, for the simple reason that he was a faithful man and no suspicion of blame was discoverable in him. Instead of "suspicion" Theodotion and Aquila have rendered "offense" (amblakema), which is essaitha in the Chaldee. And when I asked a Jew for the meaning of this word, he replied that the basic significance of it was "snare," and we may render it as a "lure" or sphalma, that is, a "mistake." Furthermore Euripides in his "Medea" equates the word amplakiai (spelling it with a p instead of a b) to hamartiai, that is to say, "sins."

[Daniel] had received from God a greater and more abundant grace. Now, from this we learn that to those also who are entrusted with conduct of earthly affairs, even if unsympathetic to religion, a grace of wisdom is given from God for their management of those they rule. Blessed Daniel implied as much in saying, "Because there was an extraordinary spirit in him," that is, he had received the grace in keeping with his religious sentiments.

Accordingly, after this happened, the governors and satraps were stirred with jealousy and sought to find a pretext against Daniel, so that they might take some occasion against him and accuse him and kill him. In which manner the word was fulfilled, which we spoke a little before, that a pious man or one who fears God and has grace and wisdom from God is hated by the rest of men because they also were not honored with the same gift. In this way also the satraps and governors through envy hated Daniel since he was wiser and more faithful than all of them were. For Scripture testified to this, saying, "And not any pretext and transgression and fault was found against him because he was faithful." [Daniel 6:4] For he not only kept the commandments of God according to the law, but also the prescriptions of the king with much diligence and his conduct was exacting, wishing to stain his favor and pure conscience in no sordid matter of little gain.

For then how many were they who pretended to be friends with Daniel, who wickedly hated him in heart? They falsely-sent gifts with other intentions and they ordered to give befitting gifts, wishing to test his sincerity, in order to have for the king a future pretext against him that they might appeal to the king that he was obliging himself to the king's possessions, and he in this way be killed as a plotter. And so at all times they resourcefully sought a cause against him. And not finding anything they later deliberated together, saying, "We have not found a pretext against Daniel except in the laws of his God." [Daniel 6:5]

Verse 5. "Therefore those men said: 'We will not find any pretext against Daniel, except perhaps in the law of his God.'" Blessed indeed is a life so led that even enemies can find no cause for accusation, except perhaps in matter pertaining to God's law.

Then, having made one decision, they came to the king and said, "Darius, O king, live forever! Your captains and satraps and chiefs and governors have deliberated to set up a royal statute over your kingdom and to confirm an edict, that whoever asks a petition from any God and man for thirty days except from you, O king, shall be cast into the den of the lions. And so now O king, set up the edict and set out a writing because the decree of the Persians and Medes shall not be changed." [Daniel 6:6-8] Then Darius, not perceiving the machination of theirs, purposed a decision, he commended a decree to be written and it to be put forth publicly. For also later Haman wishing to kill Mordecai and his race went to king Artaxerxes and deliberated the same, that by royal decree on the fourteenth of the twelfth month on that one day, all the Jews shall be killed. [Esther 3]

Verse 6. "Then the princes and satraps privily withdrew to the king and thus spoke to him." It was well said that they privily withdrew for they did not come right out with what they were aiming at, but contrived their plot against a private enemy on the pretext of honoring the king.

Nothing is more repugnant than envy: it pressured them into committing impiety and caused an impious decree to be published forbidding those intent on offering prayers to God; they prevented not only themselves from doing it but also all others subject to royal control.… In surrendering their mind's eye to envy, they did not understand that the king could not supply everything to petitioners, like health, life, fathering children, abundance of rain and anything else that we receive when we ask it of God. Losing their senses, however, they ascribed to the king what belongs to God and persuaded the foolish king to reach the same verdict and ratify their request.

Darius, as he loved quietness and inactivity and found work and business unpleasing, left the care of the empire to his prefects, and for this reason the Scripture adds, he set over the kingdom satraps, that is, 120 governors. And over them he placed three presidents, including Daniel. Then they asked him to set an interdict according to the law of the Medes and Persians. Indeed, among the Persians and the Medes, a law stated that when the king had set a certain rule, it was not permitted to rescind it. So the satraps asked the king for this kind of firm and immutable decree; and they were certain that the king would have not rescinded such a decree in order to save Daniel. It is likely that Daniel was not present in the hall of justice on that day, when the king argued from morning till evening with his satraps in order to save Daniel. If he had been present, he would have immediately confessed that he had prayed [to God], and after the confession of the crime the trial would have not been extended until evening.

Verse 8. "Now therefore, O king, confirm the measure and write the decree so that it may not be altered, according to the custom established by the Medes and Persians." It is perfectly evident, as we have remarked above, that there was only one kingdom of the Medes and Persians both, under the rule of Darius and Cyrus.

But let not your fasts be with the hypocrites; for they fast on the second and fifth day of the week; but do ye fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever. Thrice in the day thus pray.

And so Daniel, when he knew what was written, having reflected on the plot which came upon him, did not fear it nor was terrified, but was readily holding himself to be handed over as food for beasts rather than to obey the prescription of the king. And he had a pattern of what happened to the three youths, when they did not wish to bow to the king's image, and they were preserved from the furnace of fire. And then he, coming into his house, opened the windows in the upper chambers opposite Jerusalem and three times a day knelt upon his knees and praised and confessed before his God just as he did before. [Daniel 6:10] And so it is needful to see the piety of the blessed Daniel, how he did not even pretend to be devoted to the royal affairs but rather adhering in prayer each day he rendered the things of Caesar to Caesar, and the things of God to God.

But someone will perhaps say, "And so what of it? Was he not able to pray by heart to God at day, but at night as he wished, devote to prayer secretly in the house so that he might not be endangered?" He was able but he did not want to. For if he did this the governors and satraps would have to say, "How does he fear God when he fears the decree of the king and what is commanded by him he obeys?" And they would bring against him some blame or censure of faithlessness. For this is a work of hypocrisy, not of fear and faith to God.

And on account of this he did not give a pretext of slander to those who opposed him, for whatever one is subject to, by this he is also enslaved. For those who believe in God ought not to feign nor fear what is ordered of them by authorities, lest they otherwise do some evil. If on account of faith to God they are compelled to do some other thing, they would gladly die rather than to do what is commanded by them.

For when the apostle said to be subject to all who are in authority [Romans 13:1], he does not speak concerning this, that deny our faith and deny what is prescribed by God, and that we do these things which men command, instead the apostle said that we should fear the authorities and not do evil, so that we are not punished by them as evildoers. And on account of this he says, "He is a servant of God, an avenger upon those who practice evil. What? Do you wish to not fear authority? He does good and you will have approval from him. But if you do evil be afraid. For he does not bear the sword in vain." [Romans 13:4] So that according to this he said to be subject, to live holily and piously in the present life, having before your eyes the danger of the sword. And so the apostles, being hindered by the chiefs and scribes, were not prevented from speaking the word, and obeyed God rather than men, and on account of this, having vexed the authorities, they, "set them in public prison. But at night an angel led them out and said, 'Go speak the words of this life.'" [Acts 5:18-20]

And so in this way Daniel also was hindered from prayer and he did not submit to the decree of the king, so that he may not place the glory of God under the glory of men. For if on account of God someone dies, he ought to rejoice, having found in this eternal life. And so it is necessary for those who, with purity, labor and live with fear in this world, to not give a pretext to those who seek a pretext, so that in this they would rather be disgraced. In which way then also the governors sought to find pretext against Daniel and they did not find it, because he was faithful. But if some people constrain us to not revere God, nor entreat him and threaten death to us, it is more happy to separate us from the love of God? Persecution or difficulty or oppression or hunger or danger or sword?" [Romans 8:35] And on account of this the blessed Daniel feared God more and handed himself over to death and he was preserved from the lions by the angel. For if he revered the decree and kept quiet during the thirty days, his faith to God would never be pure, for no one is able to serve two lords.

For the cunning of the devil is always like this, to oppress and persecute and to maltreat saints, so that they may not lift up holy hands while praying to God, seeing that the prayer of the saints furnishes peace to the world but punishment to the wicked. Just as Moses also when he lifted up hands in the desert, Israel prevailed, but whenever he set them down, Amalek prevailed. [Exodus 17:11] Just as this happens even now and is fulfilled among us. For whenever we cease praying the adversary prevails against us, but whenever we adhere to prayer, the power and authority of the evil one is abolished.

Verse 10. "Now when Daniel learned of it, that is, of the law which had been enacted, he entered his house, and with the windows in his upper room opened up in the direction of Jerusalem, he continued to bow his knees three times a day and worshipped, and made confession before his God just as he was previously accustomed to do." We must quickly draw from our memory and bring together from all of Holy Scripture all the passages where we have read of domata, which mean in Latin either "walled enclosures" (menia) or "beds" or "sun-terraces," and also the references to anogaia, that is, "upper rooms." For after all, our Lord celebrated the passover in an upper room (Mark 14:15, Luke 22:12), and in the Acts of the Apostles the Holy Spirit came upon the one hundred and twenty souls of believers while they were in an upper room (Acts 1:13). And so Daniel in this case, despising the king's commands and reposing his confidence in God, does not offer his prayers in some obscure spot, but in a lofty place, and opens up his windows towards Jerusalem, from whence he looked for the peace . He prays, moreover, according to God's behest, and also according to what Solomon had said when he admonished the people that they should pray in the direction of the Temple. Furthermore, there are three times in the day when we should bow our knees unto God, and the tradition of the Church understands them to be the third hour, the sixth hour, and the ninth hour. Lastly, it was at the third hour that the Holy Spirit descended upon the Apostles (Acts 2:15) . It was at the sixth hour that Peter, purposing to eat, ascended to the upper room for prayer (Acts 10:9). It was at the ninth hour that Peter and John were on their way to the Temple (Acts 3:1).

And so in the monasteries of Palestine and Mesopotamia and all the East the services of the above-mentioned hours are ended each day with three psalms apiece, so that constant prayers may be offered to God at the appointed times, and yet, the spiritual duties being completed with due moderation, the necessary offices of work may not be in any way interfered with: for at these three seasons we know that Daniel the prophet also poured forth his prayers to God day by day in his chamber with the windows open. Nor is it without good reasons that these times are more particularly assigned to religious offices, since at them what completed the promises and summed up our salvation was fulfilled. For we can show that at the third hour the Holy Spirit, who had been of old promised by the prophets, descended in the first instance on the apostles assembled together for prayer.

The psalmist instructs us to allot three periods a day to God when he says, "At evening, at morning and at midday I shall speak what I have to say, and you will hearken to my voice." For those three periods while Daniel diligently beseeched God, not only did they obtain foreknowledge of the future, but he also merited the freedom of his people held captive for so long.

Note how much this verse implied in a few words in mentioning the piety and courage of blessed Daniel. First, when Daniel learned that the decision has been reached, "he went into his house"—that is, when he got news of the passing of the law, he had great scorn for it and continued openly doing the opposite. It next mentions a further detail that reveals his courage: the windows were open, it says—in other words, he said his prayers not in secret but openly, with everyone watching, not for vainglory but in scorn for the impiety of the law.

When blessed Daniel in Babylon prayed, he opened the windows facing Jerusalem, not under the impression that God was confined there but from his knowledge that the divine manifestation occurred there.

He did this not only to provoke his accusers but also to fulfill an ancient law: when Solomon built that famous temple and celebrated the festival of consecration, he prayed a prayer of supplication for divine grace and implored that the temple be filled with it, adding this in addition to other things, "If you surrender your people to their foes, and they take them as captives to a land distant or near, and they have a change of heart in the land where they are transported and pray to you in their exile in the words, We sinned, we did wrong, we broke the law, and they turn back to you with their whole heart and with their whole soul in the land of their foes where you transferred them, and they pray to you toward their land which you gave their ancestors, and the city that you chose and the house that I built to your name, may you hearken from heaven, forthwith from your dwelling place, and forgive their sins by which they have sinned against you and all the transgressions they have committed against you, and show them pity before their captors." Instructed in this, Daniel faced Jerusalem in praying.

Verse 11. "Those men, therefore, conducted an inquisitive search and discovered Daniel in prayer and making supplication unto his God." From this passage we learn that we are not to expose ourselves rashly to danger, but so far as it lies in our power, we are to avoid the plots of our enemies. And so in Daniel's case, he did not contravene the king's authority in a public square or out in the street, but rather in a private place, in order that he might not neglect the commands of the one true God Almighty.

And so in this way even at that time the adversary operated in the governors and satraps, so that through them he might accomplish his own will and cast the blessed Daniel into the den of lions. And whom they watched closely and seeing him pray three times a day, came forth saying to the king, "'O king Darius, have you not appointed an edict that any man who should ask from any god and man a petition for thirty days except from you O king, shall be cast into the den of lions?' He said, 'The word is true and the decree of the Medes and the Persians shall not pass away.'" [Daniel 6:12]

Verse 12. "'Hast thou not ordained, O king, that any man who makes a request of any other person besides thee, whether god or man, shall be thrown into the lion-pit?' The king answered them, saying..." They do not mention Daniel's name, so that when the king has made a general answer as to the order he gave, he may then be bound by his own word, and not deal with Daniel in any other fashion than he has stated.

"'What you have said is true, according to the decree of the Medes and Persians, which it is not lawful to violate.'" We repeatedly take note of every passage which speaks of the kingdom of the Medes and Persians, so that we may dispose of the knotty problem of why Daniel speaks of the kingdom in one place as being under Darius, and in another as being under Cyrus.

And so why did the satraps accuse only Daniel? For always the three boys were also with him praying. For if they did not obey the prescription of Nebuchadnezzar, much more would they not obey the decree of Darius. But this is the reason. For since then in the times of Nebuchadnezzar while Daniel was present, the Chaldeans accused no other except the three boys alone, their testimony was not forgotten. In this way now in the times of Darius they accused only Daniel. For the call to martyrdom was his. For a man does not forsake God on account of time, so that in time he may be glorified. As the prophet says, "He who made his worlds, he shall call each one of them by name." [Isaiah 40:26]

They said to him, "'Behold, Daniel, who is from the sons of the captivity of Judah, does not obey your decree and three times a day he asks from his God his petitions.' Then, the king when he heard the matter, was greatly grieved over it and he fought concerning Daniel in order to release him." [Daniel 6:13-14] For having known their machinations and that they hated Daniel because he was at that time wiser and more reputable than all of them and that they devised this plot against him, wanting to hand him over to beasts through a trap. Therefore the king questioned the satraps and asked whether he could be able to preserve him from danger.

Verse 13. "Then they answered before the king and said, 'Daniel, who is of the captivity of Judah, has paid no heed to thy law...'" In order to magnify the dishonor involved in this contempt, they speak of the man who showed this contempt for the king's commands as a mere captive.

And he prays "constantly" (deeds of virtue or fulfilling the commandments are included as part of prayer) who unites prayer with the deeds required and right deeds with prayer. For the only way we can accept the command to "pray constantly" as referring to a real possibility is by saying that the entire life of the saint taken as a whole is a single great prayer. What is customarily called prayer is, then, a part of this prayer. Now prayer in the ordinary sense ought to be made no less than three times each day. This is evident in the story of Daniel, who prayed three times each day when such great peril had been devised for him.

Verse 14. "And when the king heard this statement, he became quite grieved and applied himself on Daniel's behalf that he might deliver him." He realized that he had been tripped up by his own reply to their question, and also that envy was the motive of their plot. And so to avoid the appearance of acting against his own law, he wanted to deliver Daniel from danger by ingenuity and strategy rather than by exerting his royal authority. And so earnestly did he labor and strive that he would not accept any food, absolute monarch though he was, even until sunset. And as for the plotters, so firmly did they persist in their evil purpose that no consideration of the king's personal desire or of the damage he would sustain had any effect upon them.

But it was so that he may not be rescued by man, and his deliverance not be considered to be by the favor of the king, but rather that the work of God may be shown to be accomplished in him. And so it was already evening and the king was conversing on his behalf with the satraps when they spoke saying, "Know, O king, that for the Medes and Persians, the decree of every edict and statute which the king has set, may not be changed," [Daniel 6:15] in this word they wanted to shame the king, lest the decree which had been marked out by him, may not be certain and the rest of the things which were set out by him may be considered to be invalid.

Verse 15. "But those men, understanding the king's intent, said to him: 'Be it known to thee, O king, that no law of the Medes and Persians, nor any decree which the king has enacted, is capable of alteration.'" Just as the king understood that the princes were making their accusation out of motives of envy, so also they for their part understood what the king's purpose was, namely that he wished to rescue Daniel from imminent death. And so they allege that according to the law of the Medes and Persians, the commands of a king cannot be nullified.

You do not have the authority to overturn what you have prescribed, the laws of Medes and Persians ordering that the laws passed by the previous king be fulfilled. Under pressure both from the compelling logic of the words and from the number of the accusers, the king surrendered blessed Daniel to the lions.

Lord, who fulfilled your promises made by the prophets, and had mercy on Zion and compassion on Jerusalem, by exalting the throne of David, your servant … by the birth of Christ, who was born of his seed according to the flesh, of a virgin alone; please, O Lord God, accept the prayers that proceed from the lips of your people which are of the Gentiles, which call on you in truth, as you accepted the gifts of the righteous in their generations. In the first place you respected the sacrifice of Abel … of Ezra at the return; of Daniel in the den of lions; of Jonah in the whale's belly.

Let not, therefore, any one that works signs and wonders judge any one of the faithful who is not granted the same: for the gifts of God that are bestowed by him through Christ are various; and one person receives one gift and another another.… For neither did the wise Daniel, who was delivered from the mouths of the lions, nor the three children, who were delivered from the furnace of fire, despise the rest of their fellow Israelites: for they knew that they had not escaped these terrible miseries by their own might but by the power of God did they both work miracles and were delivered from miseries. Wherefore let none of you exalt himself against his brother, though he is a prophet or though he is a worker of miracles.

For what shall we say? Was Daniel cast into the den of lions by those who feared God? Were Ananias and Azarias and Mishael shut up in a furnace of fire by those who observed the great and glorious worship of the Most High? Far from us be such a thought! Who, then, were they that did such things? The hateful, and those full of all wickedness, were roused to such a pitch of fury that they inflicted torture on those who served God with a holy and blameless purpose [of heart], not knowing that the Most High is the defender and protector of all such as with a pure conscience venerate his all-excellent name.… But they who with confidence endured [these things] are now heirs of glory and honor and have been exalted and made illustrious by God in their memorial for ever and ever.

Then accordingly, Darius, not being able to further contradict the satraps, said for Daniel to be brought and they cast him into the den of lions. And the king, answering said to him, "Your God whom you serve perpetually, he himself will rescue you" urging him to be of good cheer. "For since, even though I wish to help, I am not able even though I am king, but God whom you serve will rescue you," [Daniel 6:16] in order to show that what is impossible for men is possible with God. [Luke 18:27]

From Syria even unto Rome I fight with beasts, not that I am devoured by brute beasts, for these, as ye know, by the will of God, spared Daniel, but by beasts in the shape of men, in whom the merciless wild beast himself lies hid, and pricks and wounds me day by day. But none of these hardships "move me, neither count I my life dear unto myself," in such a way as to love it better than the Lord. Wherefore I am prepared for [encountering] fire, wild beasts, the sword or the cross, so that only I may see Christ my Saviour and God, who died for me. I therefore, the prisoner of Christ, who am driven along by land and sea, exhort you: "stand fast in the faith," and be ye steadfast, "for the just shall live by faith;" be ye unwavering, for "the Lord causes those to dwell in a house who are of one and the same character."

Verse 16. "Then the king gave order, and they brought Daniel and cast him into the pit of lions. And the king said to Daniel: 'Thy God whom thou dost ever serve will Himself deliver thee.'" He gives way to the crowd and dares not to withhold from his plotting adversaries the death of his friend, and he commits to the power of God the purpose which he himself was unable to attain. Nor does he use the language of doubt, so as to say, "If He be able to deliver thee"; but rather he speaks with boldness and confidence and says, "The God whom thou dost ever serve shall Himself deliver thee." He had heard, of course, that three youths who were of a lower rank than Daniel himself had triumphed over the flames of Babylon. He had heard that many secrets had been revealed to Daniel, and therefore regarded him highly, and held him, captive though he was, in the greatest honor.

Certainly it had been decided by Darius to save Daniel from the present danger with any possible means; therefore he sealed the entrance of the den with his own signet and invited the satraps to do the same. This had to be done for two reasons: first, in order that [the satraps] might not steal there without being seen and, after rolling off the lid, might kill him; second, in order that they might not spread among the people the rumor that some fraud had been used inside the den.

"And they brought a stone and set at the mouth of the den and the king sealed it with his signet ring," [Daniel 6:17] that the matter may not be changed regarding Daniel. And this was a malicious deed, for the satraps were cautious, lest secretly the king command Daniel to be drawn out of the den and so they thought fit to seal the stone. In which manner also the chiefs of the Pharisees did to the Savior having sealed the stone with a guard. [Matthew 27:66]

Verse 17. "A single stone was brought and placed over the opening of the pit, and the king sealed it with his ring..." He sealed with his ring the rock by which the opening of the pit was shut up, so that the enemies of Daniel might not make any attempt to harm him. For he had entrusted him to the power of God, and although not worried about lions, he was fearful of men. He also sealed it with the ring of his nobles, in order to avoid all ground for suspicion so far as they were concerned.

Accordingly after this happened, "The king departed to his house and he went to bed without supper and food was not brought to him and sleep left him." [Daniel 6:18] How much did the righteous man do, who feared God, so that the king was so grieved over him to not take sustenance! And the satraps made merry all night, thinking that they were taking a prize from Daniel, but the king being sleepless all night bewailed that such a man was unrighteously destroyed, and so he was cautious lest on account of him he himself also be endangered. For the events which happened to Nebuchadnezzar and what happened to Belshazzar did not escape his notice, the former was banished from his kingdom, the latter on account of drinking from the holy vessels was killed that same night.

Verse 18. "And the king departed to his own house, and went to bed without partaking of supper..." How sincere was the king's good will, when he would not touch food night or day or grant his eyelids sleep, but as long as the prophet was in danger he himself remained in a state of sympathetic suspense. But if a king who knew not God did such a thing for another man whose deliverance he desired, how much more ought we to implore God's mercy for our own sins with fastings and watchings.

Each of these details testifies both to his humanity and to his cowardice: a mark of his humanity was his refusing to partake of food or let his eyes rest in sleep, instead staying awake in grief for the unjust punishment of Daniel; it was a mark of cowardice that he was not so affected as to counter the accusers and invoke his royal authority and power to save the wronged.

The same faith, which on the previous evening had led Darius to seal the entrance of the den, brought him again to that place, as if he would have seen Daniel still alive.

Accordingly, "Then he arose at first light and came to the den of lions in haste, and having called in a strong voice said, 'Daniel, slave of the living God, your God whom you serve perpetually, was he able to take you out from the mouth of the lions?'" [Daniel 6:19-20] And so why, having been disturbed, did the king cry this word, except that he had heard what happened to the boys, who were not willing to obey the prescription of the king, and were preserved from the furnace of fire?... The same happened to him, but he feared God and despised the decree of the Medes and Persians.

Verse 19. "Then the king arose at the break of dawn and proceeded with haste to the pit of lions." The term "pit" (lacus) implies a really deep depression, or dry cistern, in which the lions were fed. And so he proceeded hastily to the pit at the break of dawn, believing that Daniel was alive. But in Latin the word lacus is applied to a body of fresh water, such as Lake Benacus and Lake Larius, and the rest of them. The Greeks call it limne, that is, "a body of standing water" (stagnum).

"King Darius rose early at daybreak," that is, while it was still dark, around dawn, so that there was even need of lamps (the meaning of "at daybreak").

Take heed, O man, because even at that time God rescued whom he wished to still live, so that the magnificent work of God may be shown and it may be preached in all the world until now. But whom he wishes to testify, he, having crowned them, takes them. For he rescued the three boys, so that the boast of Nebuchadnezzar may be shown as being nothing, wishing to demonstrate this, that "what is impossible for men is possible for God." [Luke 18:27] For since Nebuchadnezzar was arrogant and said, "And who is the god who is able to rescue you from the furnace of fire?" [Daniel 3:15] God demonstrated to him that he is able to rescue his slaves whenever he wills. For also similarly it happened to Daniel, for after Darius said, "Is God whom you perpetually serve, able to rescue you from the mouths of the lions?" [Daniel 6:20] Daniel answered and said, "God sent his angel and he stopped the mouths of the lions and they did not hurt me." [Daniel 6:22] For also all the governors and satraps contrived a pretext, so that they handed Daniel over to the beasts in order to kill him. But God, seeing their machinations and the sincerity of the blessed Daniel, rescued him from the mouths of the lions, so that he rescues whom he wills but takes whom he wills.

Verse 20. "And approaching the pit, he called out to Daniel with a tear-choked voice and addressed him." By his tears he showed his inner emotion, and forgetting his royal dignity, the conqueror ran to his captive, the master to his servant.

"'O Daniel, servant of the living God...'" He calls Him the living God in order to distinguish Him from the gods of the Gentiles, who are but effigies of the dead.

"'Dost thou deem that thy God, whom thou ever servest, has been able to deliver thee from the lions?'" It was not that he had any doubts about the power of the God of whom he had previously affirmed, "Thy God, whom thou ever servest, will Himself deliver thee." But he phrased the sentence doubtfully in order that when Daniel made his appearance unharmed, the king's anger at the princes might seem the more justified, in proportion to the incredibility of the event.

Each of these phrases shows the religious spirit of the king, who complimented Daniel on his piety: first, he calls him not his own servant but God's; next, he calls Daniel's God "living;" then, in praise of his piety, "whom you serve with constancy," that is, you were not prevented from worship under pressure of the law. The question "Was he able to rescue you from the lions' mouth?" means, "Was it his will to render you impervious against the lions?" After all, he would not have referred to God as powerless after calling him "living."

"And Daniel said to the king, 'My God sent his angel and he shut the mouth of the lions and they did not harm me because before him uprightness was found in me and before you, O king, I have not committed transgressions.'" [Daniel 6:21-22] What great trust he has to God rather than to men! For men despair and are handed over to death, but God does not abandon his slaves. On account of this the Psalmist teaches saying, "It is better to trust in the Lord than to trust in man. It is better to hope in the Lord than to hope in rulers." [Psalm 118:8-9]

Verse 21. "'O king, live forever!'" Daniel honors the one who accords honor to him, and prays for him eternal life.

Verse 22. "'My God sent His angel and shut up the lions' mouths, and they did me no harm...'" The fierceness of the lions was not altered, but their gaping jaws were closed by the angel, and also their voracious hunger, and that too for the reason that the prophet's good works had gone before him. And so his deliverance was not so much a matter of grace as of reward for his unrightness. And these words might be uttered by every saint, for he has been snatched from the mouths of lions unseen and from the infernal pit, because he has trusted in his God.

The lesson that was read today invites you to the true faith, by setting before you the way in which you also must please God. It affirms that "without faith it is impossible to please him." For when will an individual resolve to serve God, unless he believes that "he is a giver of reward"? When will a young woman choose a virgin life, or a young man live soberly, if they do not believe that for chastity there is "a crown that does not fade away"? Faith is an eye that enlightens every conscience and imparts understanding. The prophet says, "And if you do not believe, you shall not understand." Faith "stops the mouth of lions," as in Daniel's case, for Scripture says concerning him, "Daniel was brought up out of the den and was found to be hurt in no way, because he believed in his God."

Then accordingly when the angel appeared in the den, the wild beasts were tamed and the lions, wagging their tails at him, rejoiced as being subjected by a new Adam. They, licking the holy feet of Daniel, rolled around to taste the soles of his feet and they longed to accompany him. For if we believe that, after Paul was condemned to beasts and that a lion was set upon him, it reclined at his feet and licked him all around, how do we not also believe what happened to Daniel, which even Darius himself described to all, having dispatched it through scribes? And in the books of the Persians and Medes it is read up to today that these things really occurred, so that not only the Hebrews nor only the Babylonians, but also the Medes and the Persians and all the nations who live under heaven, having heard the things which happened, they themselves feared God. And then, as Darius heard the voice of Daniel, he was amazed and marveled and commanded the stone to be rolled away and he saw Daniel sitting in the midst of the lions and he was stroking the hair of their heads with his own hands. And then, having invited everyone, he exhibited to them the marvelous spectacle, beasts which were tamed by a man and who were comforted by his hands. Accordingly after taking Daniel up "from the den, no destruction was found in him at all because he trusted in his God." [Daniel 6:23]

"Stopped the mouths of lions, quenched raging fire and escaped the edge of the sword." See how they were in death itself, Daniel encompassed by the lions, the three children abiding in the furnace, the Israelites, Abraham, Isaac, Jacob, in diverse temptations; and yet not even so did they despair. For this is faith. When things are turning out adversely, then we ought to believe nothing adverse is done but all things in due order.

Daniel also was persecuted as Jesus was persecuted.… Daniel they cast into the pit of lions, and he was delivered and came up out of its midst uninjured; and Jesus they sent down into the pit of the abode of the dead, and he ascended, and death had not dominion over him. Concerning Daniel they expected that when he had fallen into the pit he would not come up again; and concerning Jesus they said, "Since he has fallen, he shall not rise again." From [harming] Daniel the mouths of the ravenous and destructive lions were closed; and from [harming] Jesus was closed the mouth of death, [though] ravenous and destructive of [living] forms. They sealed the pit of Daniel and guarded it with diligence; and they guarded the grave of Jesus with diligence, as they said, "Set guards to watch at the tomb." When Daniel came up, his accusers were ashamed; and when Jesus rose, all they who had crucified him were ashamed.

Since a simple punishment was not sufficient for those culprits, in order to balance the offense they had brought against a righteous man, after being condemned to the same punishment, they were thrown to the beasts together with their wives and children.

Then, "the king spoke and they brought the men who accused Daniel and they themselves and their sons and their wives were cast into the den of lions, and they did not reach the bottom of the den before the lions mastered them, and they ground all their bones." [Daniel 6:24] And so they who have trusted in a human king and in wealth, they themselves dug a trench, and they fell in it for their destruction. And then this judgment happened to the three boys, who though being in the furnace of fire were not mastered, but the fire passed through to the outside and consumed the Chaldeans. For the eyes of God righteously assigns worthy judgment to men. As also befell Haman, who wished to annihilate on one day Mordecai and his race, and having readied fifty cubit gallows for Mordecai, Haman himself with all his household were hanged on it. Now they who accused Daniel and handed him over as food for beasts, they themselves were destroyed by lions.

Then Darius wrote to all peoples, tribes and tongues, to those who dwell in all the earth, declaring peace to all and then through what was published by his decree, compelled them to worship God just as it says, "The decree which was set from my face in every realm of my kingdom that all should tremble and fear before the face of the God of Daniel because he himself is the living God, who endures forever and his kingdom shall not be destroyed and his dominion is forever. He assists and rescues and works wonders and signs in heaven and on the earth, who took Daniel from the mouth of the lions." [Daniel 6:26-27]

You see, today Babylon is the world, the satraps are its authorities, Darius is their king, the den is Hades, the lions are punishing angels. And so imitate the blessed Daniel who did not fear the satraps and do not obey a human decree, so that after being cast into the den of lions you may be guarded by the angel, and you may tame beasts, and you may be worshipped by them as a slave of God and no destruction may be found in you, but being alive you may be brought up from the den and may be found as a sharer of the resurrection and you may rule over your enemies and you may always give thanks to the living God. For to him be glory and might unto the endless age of ages. Amen.

Verses 25-27. "Then king Darius wrote unto all the peoples, tribes and language-groups who dwelt in all the earth, saying: 'Your peace be multiplied! I have enacted a decree that in all my empire and kingdom men are to dread and tremble before the God of Daniel. For it is He who is the living God and the One who abides forever, and His rule shall not be overthown, and His power shall eternally endure. It is He who is the Deliverer and Savior, who performs signs and wonders in heaven and on earth, and who has delivered Daniel from the pit of lions.'" Just as in the case of Nebuchadnezzar's writing unto the language-groups and nations one authority has interpreted them to signify hostile powers, so also this same man interprets the action of Darius, on the ground that he summons them all to repentance. And he poses the question as to whether this will take place in this world or in the other world, or even after other worlds have intervened. We deem these speculations to be absurd and account them as empty fables, and make this single observation: that the reason why signs are performed amid barbarian peoples through the agency of God's servants is that the worship and religion of the only God may be proclaimed.

But the Chaldaeans and the Medes and Persians, having a somewhat wider knowledge, were instructed by the building of the Tower, and the deluge, and by what happened in the case of Hezekiah and Jonah, and by the Captivity, and by Daniel and the Three Children, and also partly by the writings themselves. In like manner also the Egyptians were instructed by the affairs of Joseph and of Moses, and by the people of Israel, and these nations were thus better prepared for a ready acceptance of Christianity.

The foundation and strength of hope and faith is fear. In Psalm 111: "The fear of the Lord is the beginning of wisdom." Of the same thing in the Wisdom of Solomon, … in the Proverbs, … in Isaiah, … in Genesis, … and in Psalm 2, … Then Darius the king wrote, "To all peoples, tribes and languages that are in my kingdom, peace be to you from my face. I decree and ordain that all those who are in my kingdom shall fear and tremble before the Most High God whom Daniel serves."

Verse 28. "Thereafter Daniel lived on until the reign of Darius and the reign of Cyrus the Persian." And so the statement which we read above at the end of the first vision, "And Daniel lived until the first year of King Cyrus," is not to be understood as defining the span of his life. In view of the fact that we read in the last vision: "In the third year of Cyrus, King of the Persians, a word was revealed to Daniel, whose surname was Belteshazzar"; this is what is meant, that up to the first year of King Cyrus, who destroyed the empire of the Chaldeans, Daniel continued in power in Chaldea, but was afterwards transferred to Media by Darius.