HOMILETICS
SECT. XXXI.—PRAYER ANSWERED (Chap. Daniel 9:20-23)
The character ascribed to God by the Psalmist founded on absolute truth, and in accordance with the universal experience of the godly in all ages, “Thou that hearest prayer.” The promise, “Call on me and I will answer thee,” verified in believers both in the Old and New Testament times. Natural, if God stands to them in the relation of a father. Natural for a child to ask and a parent to bestow. The promise, “Ask, and ye shall receive,” never broken when the conditions are fulfilled. The constant experience of Daniel through his whole life in Babylon. Another distinguished instance to be added in his extreme old age. Concerning this last recorded answer to his prayers, related by himself, we notice—
I. It was prompt and immediate. In his prayer Daniel had said, “Hearken and do; defer not.” Deep earnestness with difficulty brooks delay. “Haste thee to help me; make no tarrying, O my God.” “Sir, come down ere my child die.” So Daniel gives special emphasis to the fact that while he was yet speaking the answer to his prayer came. “While I was speaking, and praying, and confessing my sin, &c.; yea, whiles I was speaking in prayer, the man Gabriel,” &c. (Daniel 9:20-21). So literally does God in His kindness fulfil His promise in regard to His children’s prayer, “Before they call I will answer, and while they are yet speaking I will hear” (Isaiah 65:24). Prayer and its answer not unfrequently simultaneous. Thus with Abraham’s servant at the well (Genesis 24:12; Genesis 24:15). So Daniel is told by Gabriel [254] that at the very beginning of his supplication the command came forth from God that it should be answered, or the message given which Gabriel was to carry to him (Daniel 9:23). Nor had Gabriel delayed, although he only reached Daniel with the message at the time of the evening oblation, or three o’clock in the afternoon. He had been “caused to fly swiftly,” and comes as one who had accomplished a lengthened journey (Daniel 9:21) [255]. Angels not ubiquitous or omnipresent. Their abode, and the place of the eternal throne before which they stand, apparently far distant from earth, which is but a speck in the Great Creator’s dominions. Answers to prayer may require time. The exact time of the answer reaching Daniel, however, wisely chosen. Daniel’s prayer and confession of sin must have their full expression. Delays often only apparent, and never denials.
[254] “Gabriel.” Some render the name, “God is my champion;” others, “God will prevail;” others, as Keil, the “man of God,” standing here with the adjunct הָאִישׁ (ha-ish), “the man,” with the definite article, as referring back to chap. Daniel 8:15, where Gabriel appeared as a man, גֶּבֶר (gebher), probably the first part of the name, “a man,” from גָּבַר (gabhar), to “be strong,” “to prevail;” hence expressive of strength, a strong one; hence also גִּבּוֹר (gibbor), a mighty man, a hero (Isaiah 9:7).
[255] “Being caused to fly swiftly” (Daniel 9:2). מֻעָף בִּיעָף (mu’afbi’af). Calvin observes that some take the expression to mean “flying swiftly,” implying fatigue and alacrity, as if from עוּף (’uph), to “fly,” having its participle connected with it; others derive it from יָעֵף (ya’eph), to “be fatigued,” explaining it metaphorically, as “flying hastily.” The Sept renders it “borne with speed” (τάχει φερόμενος); Theodotion, “flying;” Vulg., “flying swiftly;” from which, observes Keil, the Church Fathers concluded that the angels were winged. So the E.V., which is also adopted by Hävernick, V. Lengerke, Hitzig, and some Rabbies. Keil maintains that this translation is without any foundation in the words, being probably derived by the old translators from a confounding of יָעֵף (ya’eph) with עוּף (’ooph); the former meaning only wearied, to become tired, to weary one’s self by exertion, in certain cases by a long journey or course, as in Jeremiah 2:24; but nowhere to run or fly. He understands יְעָף (ye’aph), the noun, from יָעֵף, and translates the words, “wearied in weariness,” i.e., very wearied; applying them not to the angel, but to Daniel himself, as perfectly agreeing with his condition described in chap. Daniel 8:17; Daniel 8:27; Daniel now mentioning this circumstance, because Gabriel, at his former coming to him, not only helped to strengthen him, but also gave him understanding of the vision, so that his appearing again at once awakened joyful hope. He observes that we cannot speak of an angel who is an unearthly being as being wearied, although, with Kranichfeld, one may think of the way from the dwelling-place of God, removed far from His sinful people, to this earth as very long. He thinks also that the words, from their position, belong to the relative clause, or specially to רָאִיתִי (raithi), I had seen; no reason being perceivable for placing the adverbial clause before the verb.
II. Given through an angelic medium (Daniel 9:21). The angel here called “the man Gabriel.” Reference to Gabriel’s former appearance (chap. Daniel 8:16). Angels generally represented under a human form. Gabriel’s name especially connected with this fact. Denotes “the man of God,” or “God’s champion “or hero. Perhaps, “God will prevail.” The name indicative of strength, in which angels generally excel (Psalms 103:20). Angels often represented as warriors. The “hosts or armies of Jehovah;” the “chariots of God.” Gabriel especially employed in errands to men. His place to stand in the presence of God to receive His commission (Luke 1:19). Had already appeared to Daniel at the beginning (chap. Daniel 8:16) [256], or at an earlier period. The name not found earlier in the Old Testament. Unknown to us to what extent angels are employed by God in answering our prayers. All of them ministering spirits sent forth to minister for the heirs of salvation (Hebrews 1:14). Ministered even to Jesus, the Elder Brother, in His humiliation as one of us (Matthew 4:11; Luke 22:43). Their ministry promised to both Head and members (Psalms 91:11-12). Hezekiah prays, and an angel destroys the host of the Assyrians. Cornelius prays, and an angel directs him to send for Peter. The Church at Jerusalem prays, and an angel opens the doors of Peter’s prison (Isaiah 37; Acts 10:12.) Their agency no less real because invisible. At Elisha’s prayer his servant’s eyes were opened, and he saw the mountain where his master lived full of angelic chariots and horsemen (2 Kings 6:17). God in no want of agents in answering the prayers of His people.
[256] “At the beginning” (Daniel 9:21). בַּתְּחלָּה (battekhil’lah), “at the first,” as in chap. Daniel 8:1; with the general signification, as Keil observes, of earlier, and synonymous with בָּרִאשׁנָה (barishonah), in the beginning, in Genesis 13:3; Genesis 41:21; Genesis 43:18; Genesis 43:20; Isaiah 1:26.
III. The answer given in a different way from what Daniel probably expected. The thing asked by Daniel, that God would visit and restore Jerusalem and the Jews in mercy. The answer, a divine messenger sent to inform him of what should afterwards take place. That information included the restoration of Jerusalem, and a great deal besides. The information both doleful and delightful, enough to make Daniel weep, and yet greatly to rejoice. Prayer often answered in a way different from our expectation. Paul prayed for his way to be opened to visit Rome. God answered his prayer, and sent him there two years afterwards, but bound with a prisoner’s chain. “By terrible things in righteousness wilt thou answer us, O God of our salvation” (Psalms 65:5).
IV. The answer far beyond the request. Daniel prayed only for the restoration of “the holy mountain of his God” (Daniel 9:20). God answers by the promise that not only should Jerusalem be restored, but Messiah Himself should at no very distant period appear—a period expressly declared—with the glorious benefits that should result from his Advent (Daniel 9:24-25). Thus God, in His kindness to His children, often far exceeds their prayers in the answers He sends them. Solomon asked for wisdom, and God in addition gave him power and riches beyond those of any other monarch. He is “able to do exceeding abundantly above all that we ask or think,” and in the riches of His love He often does so.
V. The answer a consequence of Daniel’s character. The answer given, according to Gabriel’s statement, because Daniel was a man “greatly beloved” (Daniel 9:23) [257]. Prayer answered from God’s own kindness and love, though not without regard to the character of the asker. The person accepted before the prayer is answered. “The prayer of the wicked is abomination to the Lord, but the prayer of the righteous is His delight.” “If I regard iniquity in my heart, the Lord will not hear me.” To receive Daniel’s answer to prayer we must possess Daniel’s character. Our prayers probably answered in proportion as we are “greatly beloved.” John, the beloved disciple, desired by Peter to ask the Lord who it was that should betray Him. The faith that brings answers to our prayers gives acceptance to our person. Faith, love, humility, and obedience the graces that make a man “greatly beloved,” and that secure answer to prayer. “Whatsoever we ask,” says the beloved disciple, the Daniel of the New Testament, as John was the Daniel of the Old, “we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight.” “If ye abide in me,” said the Master, “and my words abide in you, ye shall ask what ye will, and it shall be done unto you” (1 John 3:22; John 15:7).
[257] “Greatly beloved” (Daniel 9:23). חֲמוּדוֹת (khamoodhoth), “desires,” equivalent to אִישׁ חֲמוּדוֹת (ish Khamoodhoth), “a man of desires,” in chap. Daniel 10:11; Daniel 10:19; meaning “most desired” or “delighted in,” or, as in the E.V., “greatly beloved,” from חָמַד (khamadh), to desire or delight in; from which also the title given by the prophet to Messiah, the “Desire of all nations,” חֶמְדּת כָּל־גּוֹיִם (khemdath kolgoim), Haggai 2:7. Keil observes that the expression in the text does not contain the reason for Gabriel’s coming in haste, but for the principal thought of the verse—the going forth of the commandment or word of God immediately at the commencement of Daniel’s prayer.
From the whole observe—
1. The blessedness of a truly godly life. Fellowship with God a leading element in such a life. Freedom in asking and readiness in bestowing included in such fellowship. Asking and receiving the privilege of children, and constantly realised in family life. Not less so among the children of God and in the “household of faith.”
2. The encouragement to persevere in prayer. Prayer offered according to God’s Word and for things according to His will sure, sooner or later, and in one way or other, to be answered. A parent’s ear never shut to his children’s cry, be the parent otherwise ever so wicked. “And shall not God avenge His own elect, who cry day and night to Him continually, though He bear long with them? I tell you that He will avenge them speedily” (Luke 18:7-8). Daniel one example out of millions.
3. God’s love in giving His children much more than they ask. When He answers prayer, He gives “heaped up and running over;” and when He withholds the thing asked, it is only to give something better. Moses prayed to be taken over Jordan to Canaan; God instead takes him to the country of which Canaan was but a shadow. Paul asks for the removal of the thorn in the flesh; Christ instead gives him an assurance that was to comfort and strengthen him in all the trials, sufferings, and conflicts of his future life.
4. Precious grace that makes a sinful man to be one “greatly beloved” of God. Paul’s testimony of himself and others, including Daniel, in their natural condition as the fallen children of Adam, apart from divine renewing grace, is, “Foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another;” “Children of wrath even as others” (Titus 3:3; Ephesians 2:3). How rich the love and how mighty the grace that out of such materials can form such characters as Paul, and John, and Daniel, men “greatly beloved”! “God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ” (Ephesians 2:4-5). “He raiseth up the poor out of the dust, and lifteth the beggar from the dunghill, to set them among princes and to make them inherit the throne of glory” (1 Samuel 2:8; Psalms 113:7-8).
HOMILETICS
SECT. XXXII.—THE MAN GREATLY BELOVED (Chap. Daniel 9:23)
This remarkable and precious testimony borne to Daniel by the Angel Gabriel. The same thing done twice over in the next chapter by the same person, if not by one greater than he; the difference being that in the latter cases it is used as an epithet to Daniel, “O man greatly beloved,” and “O Daniel, a man greatly beloved” (chap. Daniel 10:11; Daniel 10:19). The expression may be viewed either as the ascription of a character—worthy to be greatly beloved, or as the declaration of a fact,—actually so beloved. A “man of desires” (the literal marginal rendering of the word) is either one worthy of such desires or the actual object of them. The expression may also be viewed as indicating both what Daniel was in himself, very lovable or lovely, and what he was in relation to others, actually beloved. In the latter case, those by whom he was beloved were, in the first instance, the Divine Being Himself; then the angels, especially Gabriel, who speaks; then good men in general, including the spirits of the just made perfect, who were doubtless cognisant of Daniel’s character and worth. The testimony, in any case, expressive of Daniel’s moral excellence, as rendering him both lovely and lovable and actually beloved. It is remarkable as coming not from a man but from a celestial being, lovely and lovable himself, as a spotless and unfallen creature, and a correct judge of what is truly lovely and lovable, and well acquainted with the facts of the case as an angel of light. The text affords an occasion of gathering up and considering some of the points of Daniel’s character as brought to our view in the book before us, and as justifying the testimony borne in the text. Some of these are—
1. His early piety. Piety in youth is especially lovely and attractive. This conspicuous in Daniel. Daniel still a youth when, though a captive in a foreign land and surrounded with temptations in a heathen and luxurious court, he resolved to deny himself the luxuries of the king’s table, and to live upon beans and water, rather than do what he believed was contrary to the law of God. His amiability and sweetness of disposition were such as to gain for him the favour and attachment of the officer in the palace, under whose charge he and the other Jewish youths were placed. Daniel was still only a young man when, in a crisis of great danger to others as well as himself, he, in childlike confidence, carried the matter to the Lord, and obtained, through a divine communication vouchsafed to him, deliverance both for himself and the wise men of Babylon. Daniel’s piety in youth the foundation of his character and greatness as a man.
2. His steadfastness and perseverance in well-doing. Daniel’s piety, which began in youth, was retained to the end of a long life. Beloved while a young man by the chief of the eunuchs for his amiability and good behaviour, he receives the angelic testimony, when above fourscore, that he was still “greatly beloved.” From a youth of fourteen he had lived among idolaters and in a licentious court, yet his piety remained unshaken. More than once his religion brought him into danger of his life, but he remained the same. Neither the plots of enemies, nor the elevation of earthly greatness, nor the seductions of pleasure, nor the cares of statesmanship, were able to draw him from the paths of piety and virtue. In prosperity and adversity, in sunshine and storm, Daniel remained the same faithful servant of God and of the king, walking with his Maker and seeking the welfare of his fellow-men.
3. His consistency and symmetry of character. Daniel’s conduct was the same throughout, always in harmony with itself. Attentive to his duty to God, he was equally so in his duty to man. Faithful to his God, he is equally faithful to his king. His morality is no less conspicuous than his religion. He is fervent in spirit, but no less diligent in business. Regular and earnest in his closet, he is equally assiduous in his office. Studious in his Bible, as a man of business he is well acquainted with his books. His enemies can find no fault in him, and no ground of accusation with the king, but in the matter of his religion. He is favoured with revelations from Heaven and the visits of angels; yet no sooner are his visions withdrawn and his usual state of health recovered, than he returns to do “the king’s business.” He is endowed, even while yet young, with a wisdom and understanding superior to that of all the wise men of Babylon, yet disclaims all merit and wisdom of his own as being greater than those of other men. He is tender and gentle, while bold and uncompromising in professing the truth and reproving sin. He is distressed as being the bearer of evil tidings to Nebuchadnezzar, yet fearlessly declares to the hardened Belshazzar both his sin and his doom.
4. His conscientiousness even in the smallest matters. This exhibited in his carefulness in regard to the law respecting forbidden meats, as also in his observance of his usual practice in his devotions, although at the risk of his life, when to have done otherwise would have appeared a want of faith in God and obedience to His will. He that is faithful in the least is faithful in much. The smallest duty, because a duty and the will of God, attended to by Daniel, as well as those of apparently a much more important character. Love will be obedient and seek to please in the least as well as in the greatest matters. Such conscientiousness a feature in the man “greatly beloved,” and a considerable part of what made him such.
5. His faith and confidence in God. Seen in early life in his proposal to put the desired change of diet to the proof, assured that God would answer prayer and honour obedience to his will. The same trust in God as the hearer of prayer exhibited in the matter of the king’s dream. So afterwards Daniel went calmly to the lion’s den, believing in his God, and assured that he was safe in His keeping, whatever might be the result. Daniel enabled to walk in the steps of his father Abraham, and of that faith which gives glory to God. Nothing more pleasing to God, or likely to make a man “greatly beloved “of Him, than a simple, childlike, and unwavering trust. Jesus was pleased wherever he found faith in Himself. Daniel’s childlike faith made him, like Abraham, “the friend of God.”
6. His prayerfulness. From youth to old age Daniel characterised as a man of prayer. His whole life an example of the Apostle’s words, “In everything by prayer and supplication, with thanksgiving, let your requests be made known unto God.” Prayer to God the natural fruit of faith in God. Prayer the element in which Daniel lived. Each life presents constant calls to prayer, and constant opportunities for it. No place where prayer is not needed, and none where it may not be made. Daniel’s prayers both regular and special. Daniel prayed in his closet, and prayed by the river-side. Had his stated prayer morning, evening, and at noon, and yet set himself to pray for a whole day with fasting and sackcloth. Prayed for himself, but with at least as much fervency for others. Had his whole days of prayer and fasting for his brethren, his country, and the cause of God. His prayerfulness well known to his heathen neighbours. This the charge brought against him, and that which all but cost him his life. Daniel prayed with a cruel death before him as its probable consequence. His prayerfulness the secret of all his other excellences, the key that unlocked to him the treasury of all spiritual blessings; brought and kept him in fellowship with the source and sum of all excellence, and so made him like Him; made him walk with God as a man with his friend, so that, like Moses, his face shone with the reflected glory. Prayer the continual source and supply of strength for every duty and every trial; not only for doing and suffering, but for doing and suffering in the right spirit. Makes Christ’s strength our own, and at all times sufficient for us. Daniel waited on the Lord, and so renewed his strength.
7. His amiableness of disposition and kindness to others. When God brought him into tender love with Ashpenaz, his superintendent in the palace at Babylon, it was doubtless by giving Daniel that which gendered such love. Daniel’s amiable spirit and loving demeanour such as to commend him to his superiors. Love in others towards us begotten by love and lovableness in ourselves. The amiableness of his disposition and tenderness of his spirit followed Daniel into mature age. Struck dumb and unable at once to declare to the king the unhappy import of his dream, he only does so when urged by his royal master, and then does it in the tenderest and most loving manner, while yet faithfully seeking the king’s best interests. Daniel seemed to care for the imperilled lives of the wise men in Babylon more than his own; and on his deliverance from the death which his heathen enemies had devised, for him, he makes not the slightest reference to their cruelty and wickedness while declaring his innocence to the king.
8. His patriotism and concern for his country’s welfare. It was concern for his country that moved him to that day of solemn prayer and fasting which the chapter before us relates, and which brought Gabriel down with an answer and the testimony in the text. To an enlightened man the cause of his country will be bound up with the cause of God and of religion, as it can be well with the former only as it is so with the latter. This was especially the case with Daniel, whose country God had made and called His own, and whose city, Jerusalem, was God’s holy mountain, the city of the great King, who had chosen it for the place of His special worship. That country was now in desolation, and Jerusalem with its Temple was in ruins. God’s worship there had been brought to an end. Sin on the part of the people had brought the desolating foe that had put a stop to their solemn feasts. Provoked to anger by their continued rebellion and apostasy, the Lord had “caused the solemn feasts and sabbaths to be forgotten in Zion, and had despised, in the indignation of His anger, the king and the priest. The Lord had cast off His altar; He had abhorred His sanctuary; He had given up into the hand of the enemy the walls of her palaces” (Lamentations 2:6-7). This was the burden that pressed upon the heart of the beloved prophet. The cause of his people, and with that the cause of God and of true religion, which was bound up with it, was his deep sorrow, and drove him to incessant prayer as the time of the promised deliverance drew nigh. He was concerned not only for his country’s peace, but for his people’s repentance, which must be at the foundation of it. It was this that led him, as a true patriot, to pour out his heart before God in the fervent prayer and deep humiliation here recorded.
9. His unselfishness. This sufficiently apparent from the last particular. In the remarkable prayer of this chapter, self is entirely forgotten in his concern for his brethren and his country. The same renunciation and forgetfulness of self conspicuous on many occasions. He associates with himself his three companions in the interpretation of the king’s dream, first asking their participation in his prayers, and then giving the interpretation as if from them all conjointly—“We will tell the king his dream.” He makes no mention of himself in relating the noble stand which his three companions made in the matter of the golden image, refraining from saying anything to account for his non-participation in their steadfast refusal to worship it, and leaving the entire honour of it to themselves. When Belshazzar holds out to him the promise of the highest reward he could bestow for the interpretation of the handwriting on the wall, his answer is, “Let thy gifts be to thyself, and give thy rewards unto another; yet I will read the writing to the king, and make known to him the interpretation” (chap. Daniel 5:17). Dr. Pusey well remarks: “A self-laudatory school has spoken much of the laudation, as they call it, of Daniel, as being unnatural, on our belief that he was the author of the book. To me certainly much more striking is his reticence about himself.” At the very commencement of his remarkable course he distinctly renounces in the king’s presence all claim to any superior wisdom or merit of his own in the interpretation of his dream, and ascribes it entirely to God, who wished to acquaint the king with its meaning. In like manner, all that he is obliged to relate in regard to his gifts and attainments, his answers to prayer and divine revelations, he ascribes to the same source—the free bounty of a gracious prayer-hearing God, who does what He will with His own. “He giveth wisdom to the wise and knowledge to them that have understanding.… I thank Thee and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee” (chap. Daniel 2:22-23).
In leaving the character of this man “greatly beloved,” we may remark with Dr. Cox: “It is characteristic of Scripture biography to record the censurable actions of good men as well as their virtues and graces; the entire omission of the former, therefore, in the account of Daniel, naturally leads to the conclusion that he was a person of preeminent excellence.” The same writer adds: “The estimation in which Daniel was held by successive potentates, the public honours he received, the eminent rank he held, all fade into nothingness before the testimony from Heaven, a testimony founded on no external glory, but on a character invulnerable to reproaches, and formed of all the elements of pure religion.” Nor in thinking of Daniel’s character, which entitled him to this high testimony, should we forget that he was only an Old Testament saint, living in what is called by the Apostle the “ministration of the letter that killeth,” instead of the ministration of the Spirit that succeeded it; the former, glorious as it was, “having no glory in this respect, by reason of the glory that excelleth,” the glory of the dispensation of the Spirit in which it is our privilege to live (2 Corinthians 3:6-10). If that inferior dispensation which possessed comparatively so little of the Spirit that renews and sanctifies, produced a character of such excellence as to merit this angelic testimony, to what moral excellence ought New Testament believers not to be able to attain? Daniel beheld God and His sanctifying truth only with the veil of Moses on his face, and yet attained to so much of his likeness. What may, what ought we not to attain to when the veil is done away in Christ, and when we, beholding with unveiled face, and reflecting, as in a mirror, the “glory of the Lord,” enjoy the privilege of being “transformed into the same image from glory unto glory, even as from the Lord the Spirit”? (2 Corinthians 3:14; 2 Corinthians 3:18, R.V.) The character of Daniel is portrayed in this book by the Holy Ghost for our imitation, even in these last days of the ministration of the Spirit; for “whatsoever things were written aforetime were written for our learning,” that the man of God might be “perfect, thoroughly furnished unto every good work” (Romans 15:4; 2 Timothy 3:17). The present dispensation has produced many Daniels,—its Fletchers, its Paysons, its M‘Cheynes, its Pennyfathers, and multitudes besides, whose record is only on high. It will produce many more. It is the privilege both of the reader and the writer, by contemplating in the Word not merely the character of Daniel, but of Daniel’s Lord, to possess Daniel’s character, by possessing more and more of the character of Him from whom that eminent saint derived all his excellence; learning of the Master, who was “meek and lowly in heart,” and walking in the spirit and steps of Him who was “holy, harmless, and undefiled, and separate from sinners.” For this, however, we must become one with that Master, united to Him as a branch is to the tree by a cordial acceptance of Him, surrender to Him, and trust in Him, as the provided Saviour for poor helpless sinners. Reader, may that be your happiness and mine!