The inscription, as given in verse 25, is simply 'Numbered, numbered, weighed and breakings.' The variation in verse 28 (Peres) is the singular of the noun used in the plural in verse 25, with the omission of 'U,' which is merely the copulative 'and.' The disjointed brevity adds to the force of the words. Apparently, they were not written in a character which 'the king's wise men' could read, and probably were in Aramaic letters as well as language, which would be familiar to Daniel.

Of course, a play on the word 'Peres' suggests the _Persian_ as the agent of the _breaking_. Daniel simply supplied the personal application of the oracular writing. He fits the cap on the king's head. 'G.o.d hath numbered _thy_ kingdom ... _thou_ art weighed ... _thy_ kingdom is divided' (broken).

These three fatal words carry in them the summing up of all divine judgment, and will be rung in the ears of all who bring it on themselves. Belshazzar is a type of the end of every G.o.dless world-power and of every such individual life. 'Numbered'--for G.o.d allows to each his definite time, and when its sum is complete, down falls the knife that cuts the threads. 'Weighed'--for 'after death the judgment,' and a G.o.dless life, when laid in the balance which His hand holds, is 'altogether lighter than vanity.' 'Breakings'--for not only will the G.o.dless life be torn away from its possessions with much laceration of heart and spirit, but the man himself will be broken like some earthen vessel coming into sharp collision with an express engine. Belshazzar saw the handwriting on the same night in which it was carried out in act; we see it long before, and we can read it. But some of us are mad enough to sit unconcerned at the table, and go on with the orgy, though the legible letters are gleaming plain on the wall.

III. The execution of the sentence need not occupy us long. Belshazzar so little realised the facts, that he issued his order to deck out Daniel in the tawdry pomp he had promised him, as if a man with such a message would be delighted with purple robes and gold chains, and made him third ruler of the kingdom which he had just declared was numbered and ended by G.o.d. The force of folly could no further go. No wonder that the hardy invaders swept such an Imbecile from his throne without a struggle! His blood was red among the lees of the wine-cups, and the ominous writing could scarcely have faded from the wall when the shouts of the a.s.sailants were heard, the palace gates forced, and the half-drunken king, alarmed too late, put to the sword. 'He that, being often reproved, hardeneth his neck shall suddenly be destroyed, and that without remedy.'

A TRIBUTE FROM ENEMIES

Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his G.o.d.'--DANIEL vi. 5.

Daniel was somewhere about ninety years old when he was cast to the lions. He had been for many years the real governor of the whole empire; and, of course, in such a position had incurred much hatred and jealousy. He was a foreigner and a worshipper of another G.o.d, and therefore was all the more unpopular, as a Brahmin would be in England if he were a Cabinet Minister. He was capable and honest, and therefore all the incompetent and all the knavish officials would recognise in him their natural enemy. So, hostile intrigues, which grow quickly in courts, especially in Eastern courts, sprung up round him, and his subordinates laid their heads together in order to ruin him. They say, in the words of my text, 'We cannot find any holes to pick. There is only one way to put him into antagonism to the law, and that is by making a law which shall be in antagonism to G.o.d's law.' And so they scheme to have the mad regulation enacted, which, in the sequel of the story, we find was enforced.

These intriguers say, 'We shall not find any occasion against this Daniel, except we find it against him concerning the law of his G.o.d.'

Now, then, if we look at that confession, wrung from the lips of malicious observers, we may, I think, get two or three lessons.

I. First, note the very unfavourable soil in which a character of singular beauty and devout consecration may be rooted and grow.

What sort of a place was that court where Daniel was? Half shambles and half pigsty. Luxury, sensuality, l.u.s.t, self-seeking, idolatry, ruthless cruelty, and the like were the environment of this man. And in the middle of these there grew up that fair flower of a character, pure and stainless, by the acknowledgment of enemies, and in which not even accusers could find a speck or a spot. There are no circ.u.mstances in which a man must have his garments spotted by the world. However deep the filth through which he has to wade, if G.o.d sent him there, and if he keeps hold of G.o.d's hand, his purity will be more stainless by reason of the impurity round him. There were saints in Caesar's household, and depend upon it, they were more saintly saints just because they were in Caesar's household. You will always find that people who have any goodness in them, and who live in conditions unusually opposed to goodness, have a clearer faith, and a firmer grasp of their Master, and a higher ideal of Christian life, just because of the foulness in which they have to live. It may sound a paradox, but it is a deep truth that unfavourable circ.u.mstances are the most favourable for the development of Christian character. For that development comes, not by what we draw from the things around, but by what we draw from the soil in which we are rooted, even G.o.d Himself, in whom the roots find both anchorage and nutriment. And the more we are thrown back upon Him, and the less we find food for our best selves in the things about us, the more likely is our religion to be robust and thorough-going, and conscious ever of His presence. Resistance strengthens muscles, and the more there is need for that in our Christian lives, the manlier and the stronger and the better shall we probably be. Let no man or woman say, 'If only circ.u.mstances were more favourable, oh, what a saint I could be; but how can I be one, with all these unfavourable conditions? How can a man keep the purity of his Christian life and the fervour of his Christian communion amidst the tricks and chicanery and small things of Manchester business? How can a woman find time to hold fellowship with G.o.d, when all day long she is distracted in her nursery with all these children hanging on her to look after? How can we, in our actual circ.u.mstances, reach the ideal of Christian character?'

Ah, brother, if the ideal's being realised depends on circ.u.mstances, it is a poor affair. It depends on you, and he that has vitality enough within him to keep hold of Jesus Christ, has thereby power enough within him to turn enemies into friends, and unfavourable circ.u.mstances into helps instead of hindrances. Your ship can sail wonderfully near to the wind if you trim the sails rightly, and keep a good, strong grip on the helm, and the blasts that blow all but in your face, may be made to carry you triumphantly into the haven of your desire. Remember Daniel, in that G.o.dless court reeking with l.u.s.t and cruelty, and learn that purity and holiness and communion with G.o.d do not depend on environment, but upon the inmost will of the man.

II. Notice the keen critics that all good men have to face.

In this man's case, of course, their eyesight was mended by the microscope of envy and malice. That is no doubt the case with some of us too. But whether that be so or no, however un.o.btrusive and quiet a Christian person's life may be, there will be some people standing close by who, if not actually watching for his fall, are at least by no means indisposed to make the worst of a slip, and to rejoice over an inconsistency.

We do not need to complain of that. It is perfectly reasonable and perfectly right. There will always be a tendency to judge men, who by any means profess that they are living by the highest law, with a judgment that has very little charity in it. And it is perfectly right that it should be so. Christian people need to be trained to be indifferent to men's opinions, but they also need to be reminded that they are bound, as the Apostle says, to 'provide things honest in the sight of all men.' It is a reasonable and right requirement that they should 'have a good report of them that are without.' Be content to be tried by a high standard, and do not wonder, and do not forget that there are keen eyes watching your conduct, in your home, in your relations to your friends, in your business, in your public life, which would weep no tears, but might gleam with malicious satisfaction, if they saw inconsistencies in you. Remember it, and shape your lives so that they may be disappointed.

If a minister falls into any kind of inconsistency or sin, if a professing Christian makes a bad failure in Manchester, what a talk there is, and what a pointing of fingers! We sometimes think it is hard; it is all right. It is just what should be meted out to us. Let us remember that unslumbering tribunal which sits in judgment upon all our professions, and is very ready to condemn, and very slow to acquit.

III. Notice, again, the unblemished record.

These men could find no fault, 'forasmuch as Daniel was faithful.'

Neither was there any error'--of judgment, that is,--'or fault'--dereliction of duty, that is,--'found in him.' They were very poor judges of his religion, and they did not try to judge that; but they were very good judges of his conduct as prime minister, and they did judge that. The world is a very poor critic of my Christianity, but it is a very sufficient one of my conduct. It may not know much about the inward emotions of the Christian life, and the experiences in which the Christian heart expatiates and loves to dwell, but it knows what short lengths, and light weights, and bad tempers, and dishonesty, and selfishness are. And it is by our conduct, in the things that they and we do together, that worldly men judge what we are in the solitary depths where we dwell in communion with G.o.d. It is useless for Christians to be talking, as so many of them are fond of doing, about their spiritual experiences and their religious joy, and all the other sweet and sacred things which belong to the silent life of the spirit in G.o.d, unless, side by side with these, there is the doing of the common deeds which the world is actually able to appraise in such a fashion as to extort, even from them, the confession, 'We find no occasion against this man.'

You remember the pregnant, quaint old saying, 'If a Christian man is a s...o...b..ack, he ought to be the best s...o...b..ack in the parish.' If we call ourselves Christians, we are bound, by the very name, to live in such a fashion as that men shall have no doubt of the reality of our profession and of the depth of our fellowship with Christ. It is by our common conduct that they judge us. And the 'Christian Endeavourer' needs to remember, whether he or she be old or young, that the best sign of the reality of the endeavour is the doing of common things with absolute rightness, because they are done wholly for Christ's sake.

It is a sharp test, and I wonder how many of us would like to go out into the world, and say to all the irreligious people who know us, 'Now come and tell me what the faults are that you have seen in me.' There would be a considerable response to the invitation, and perhaps some of us would learn to know ourselves rather better than we have been able to do. 'We shall not find any occasion in _this_ Daniel'--I wonder if they would find it in _that_ Daniel--'except we find it concerning the law of his G.o.d.' There is a record for a man!

IV. Lastly, note obedient disobedience.

The plot goes on the calculation that, whatever happens, this man may be trusted to do what his G.o.d tells him, no matter who tells him not to do it. And so on that calculation the law, surely as mad a one as any Eastern despot ever hatched, is pa.s.sed that, for a given s.p.a.ce of time, n.o.body within the dominions of this king, Darius, is to make any pet.i.tion or request of any man or G.o.d, save of the king only. It was one of the long series of laws that have been pa.s.sed in order to be broken, and being broken, might be an instrument to destroy the men that broke it. It was pa.s.sed with no intention of getting obedience, but only with the intention of slaying one faithful man, and the plot worked according to calculation.

What did it matter to Daniel what was forbidden or commanded? He needed to pray to G.o.d, and nothing shall hinder him from doing that. And so, obediently disobedient, he brushes the preposterous law of the poor, shadowy Darius on one side, in order that he may keep the law of his G.o.d.

Now I do not need to remind you how obedience to G.o.d has in the past often had to be maintained by disobedience to law. I need not speak of martyrs, nor of the great principle laid down so clearly by the apostle Peter, 'We ought to obey G.o.d rather than man.' Nor need I remind you that if a man, for conscience sake, refuses to render active obedience to an unrighteous law, and unresistingly accepts the appointed penalty, he is not properly regarded as a law-breaker.

If earthly authorities command what is clearly contrary to G.o.d's law, a Christian is absolved from obedience, and cannot be loyal unless he is a rebel. That is how our forefathers read const.i.tutional obligations. That is how the n.o.ble men on the other side of the Atlantic, fifty years ago, read their const.i.tutional obligations in reference to that devilish inst.i.tution of slavery. And in the last resort--G.o.d forbid that we should need to act on the principle--Christian men are set free from allegiance when the authority over them commands what is contrary to the will and the law of G.o.d.

But all that does not touch us. But I will tell you what does touch us.

Obedience to G.o.d needs always to be sustained--in some cases more markedly, in some cases less so--but always in some measure, by disobedience to the maxims and habits of most men round about us. If they say 'Do this,' and Jesus Christ says 'Don't,' then they may talk as much as they like, but we are bound to turn a deaf ear to their exhortations and threats.

'He is a slave that dare not be In the right with two or three,'

as that peaceful Quaker poet of America sings.

And for us, in our little lives, the motto, 'This did not I, because of the fear of the Lord,' is absolutely essential to all n.o.ble Christian conduct. Unless you are prepared to be in the minority, and now and then to be called 'narrow,' 'fanatic,' and to be laughed at by men because you will not do what they do, but abstain and resist, then there is little chance of your ever making much of your Christian profession.

These people calculated upon Daniel, and they had a right to calculate upon him. Could the world calculate upon us, that we would rather go to the lions' den than conform to what G.o.d and our consciences told us to be a sin? If not, we have not yet learned what it means to be a disciple. The commandment comes to us absolutely, as it came to the servants in the first miracle, 'Whatsoever He saith unto you'--that, and that only--'whatsoever He saith unto you, do it.'

FAITH STOPPING THE MOUTHS OF LIONS

'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 G.o.d 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. 18. Then the king went to his palace, and pa.s.sed the night fasting: neither were instruments of musick 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 G.o.d, is thy G.o.d, 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 G.o.d 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 G.o.d. 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.

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 G.o.d of Daniel: for He is the living G.o.d, 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.'--DANIEL vi. 16-28.

Daniel was verging on ninety when this great test of his faithfulness was presented to him. He had been honoured and trusted through all the changes in the kingdom, and, when the Medo-Persian conquest came, the new monarch naturally found in him, as a foreigner, a more reliable minister than in native officials. 'Envy doth merit as its shade pursue,' and the crafty trick by which his subordinates tried to procure his fall, was their answer to Darius's scheme of making him prime minister. Our pa.s.sage begins in the middle of the story, but the earlier part will come into consideration in the course of our remarks.

I. We note, first, the steadfast, silent confessor and the weak king.

Darius is a great deal more conspicuous in the narrative than Daniel.

The victim of injustice is silent. He does not seem to have been called on to deny or defend the indictment. His deed was patent, and the breach of the law flagrant. He, too, was 'like a sheep before the shearers,'

dumb. His silence meant, among other things, a quiet, patient, fixed resolve to bear all, and not to deny his G.o.d. Weak men bl.u.s.ter. Heroic endurance has generally little to say. Without resistance, or a word, the old man, an hour ago the foremost in the realm, is hauled off and flung into the pit or den. It is useless and needless to ask its form.

The entrance was sealed with two seals, one the king's, one the conspirators', that neither party might steal a march on the other.

Fellows in iniquity do not trust each other. So, down in the dark there, with the glittering eyeb.a.l.l.s of the brutes round him, and their growls in his ears, the old man sits all night long, with peace in his heart, and looking up trustfully, through the hole in the roof, to his Protector's stars, shining their silent message of cheer.

The pa.s.sage dwells on the pitiable weakness and consequent unrest of the king. He had not yielded Daniel to his fate without a struggle, which the previous narrative describes in strong language. 'Sore displeased,'

he 'set his heart' on delivering him, and 'laboured' to do so. The curious obstacle, limiting even his power, is a rare specimen of conservatism in its purest form. So wise were our ancestors, that nothing of theirs shall ever be touched. Infallible legislators can make immutable laws; the rest of us must be content to learn by blundering, and to grow by changing. The man who says, 'I never alter my opinions,'

condemns himself as either too foolish or too proud to learn.

But probably, if the question had been about a law that was inconvenient to Darius himself, or to these advocates of the const.i.tution as it has always been, some way of getting round it would have been found out. If the king had been bold enough to a.s.sert himself, he could have walked through the cobweb. But this is one of the miseries of yielding to evil counsels, that one step taken calls for another. 'In for a penny, in for a pound.' Therefore let us all take heed of small compliances, and be sure that we can never say about any doubtful course, 'Thus far will I go, and no farther.' Darius was his servants' servant when once he had put his name to the arrogant decree. He did not know the incidence of his act, and we do not know that of ours; therefore let us take heed of the quality of actions and motives, since we are wholly incapable of estimating the sweep of their consequences.

Darius's conduct to Daniel was like Herod's to John the Baptist and Pilate's to Jesus. In all the cases the judges were convinced of the victim's innocence, and would have saved him; but fear of others bia.s.sed justice, and from selfish motives, they let fierce hatred have its way.

Such judges are murderers. From all come the old lessons, never too threadbare to be dinned into the ears, especially of the young, that to be weak is, in a world so full of temptation, the same as to be wicked, and that he who has a sidelong eye to his supposed interest, will never see the path of duty plainly.

What a feeble excuse to his own conscience was Darius's parting word to Daniel! 'Thy G.o.d, whom thou servest continually, He will deliver thee!'

And was flinging him to the lions the right way to treat a man who served G.o.d continually? Or, what right had Darius to expect that any G.o.d would interfere to stop the consequences of his act, which he thus himself condemned? We are often tempted to think, as he did, that a divine intervention will come in between our evil deeds and their natural results. We should be wiser if we did not do the things that, by our own confession, need G.o.d to avert their issues.

But that weak parting word witnessed to the impression made by the lifelong consistency of Daniel. He must be a good man who gets such a testimony from those who are harming him. The busy minister of state had done his political work so as to extort that tribute from one who had no sympathy with his religion. Do we do ours in that fashion? How many of our statesmen 'serve G.o.d continually' and obviously in their public life?

What a contrast between the night pa.s.sed in the lions' den and the palace! 'Stone walls do not a prison make, nor iron bars a cage,' and soft beds and luxurious delights of sense bring no ease to troubled consciences. Daniel is more at rest, though his 'soul is among lions,'

than Darius in his palace. Peter sleeps soundly, though the coming morning is to be his last. Better to be the victim than the doer of injustice!

The verdict of nightly thoughts on daily acts is usually true, and if our deeds do not bear thinking of 'on our beds,' the sooner we cancel them by penitence and reversed conduct, the better. But weak men are often p.r.o.ne to swift and shallow regrets, which do not influence their future any more than a stone thrown into the sea makes a permanent gap.

Why should Darius have waited for morning, if his penitence had moved him to a firm resolution to undo the evil done? He had better have sprung from his bed, and gone with his guards to open the den in the dark. Feeble lamentations are out of place when it is still time to act.

The hurried rush to the den in the morning twilight, and the 'lamentable voice,' so unlike royal impa.s.siveness, indicate the agitation of an impulsive nature, accustomed to let the feeling of the moment sway it unchecked. Absolute power tends to make that type of man. The question thrown into the den seems to imply that its interior was not seen. If so, the half-belief in Daniel's survival is remarkable. It indicates, as before, the impression of steadfast devoutness made by the old man's life, and also a belief that his G.o.d was possibly a true and potent divinity.