062. Prayer Of Daniel.
Prayer Of Daniel.
Daniel 2:19;Daniel 2:23. The grace of God is not confined to country or station. Yet it is not common to see bright spiritual luminaries shining out in a far-distant heathen country; and, perhaps, still more rare, to find a prime minister to a proud and idolatrous monarch, maintaining an altar of prayer, and asking counsel of God. in times of danger and perplexity.
Yet, the period of the Babylonish captivity furnishes several such men, distinguished for their piety; bright, beautiful examples of faith in God, and of pious and consistent attachment to truth and religion. Among them, Daniel and his companions are prominent.
These “children of the captivity,”—Daniel, Hananiah, Mishael, and Azariah—were carried to Babylon by Nebuchadnezzar, during the reign of Jehoiakim. Daniel is supposed to have been, at this time, about twenty years of age. He and his companions were probably eunuchs. It was customary with the Eastern monarchs then, as now, to employ eunuchs in their palaces and about their persons; and, not unfrequently, they were advanced to the highest offices and dignities in the kingdom. In the providence of God, it was so ordered, that Daniel and his companions were selected and educated, with reference to important duties in the royal service. At the expiration of three years, they were examined by the king himself, touching their talents and acquirements; and in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20. Not long after, in the second year of his reign, reckoning from the time his sovereignty attained its full extent, Nebuchadnezzar dreamed a dream, which left upon his mind an impression of its great importance, and, perhaps, of its prophetic significance. But he was unable to recall it. In his perplexity and disquietude, he summoned various soothsayers, and wise men of the realm, whom he required to tell both the dream and the interpretation of it. To a demand so unreasonable, the Chaldeans replied that no man could tell the dream; but, if the king could recall it, they would show the interpretation. Incensed by this reply, which he construed into a combination to affront him, Nebuchadnezzar issued a decree to destroy all the wise men of Babylon. In this most unrighteous sentence, Daniel and his companions were included; and immediately they were sought for by the royal guard, who were commissioned to execute it. But Daniel, “with counsel and wisdom,” applied to Arioch, the captain of the guard, to know why such haste was manifested. This seems to have given Daniel an opportunity to seek an interview with the king, in which he requested time; and which, if allowed, the dream and interpretation should be made known. Was this presumption? No; for Daniel was a man of prayer. His companions, also, could plead at a throne of grace. And well did Daniel know how often God had been sought, in the day of peril and extremity, by his forefathers. Well did he know what promises were made to those who should call in the time of trouble. And now he would venture, in reliance upon divine wisdom and grace, to pledge the revelation of that which the magicians were compelled to acknowledge to be beyond their power. He wished to let the proud heathen monarch of Babylon know that there was a God in heaven, who was able to unlock all secrets, and to reveal all mysteries; and in whose hands was the destiny of monarch, as well as subjects.
Daniel, having obtained his object, hastened to his house, where he made known to his companions the important pledge he had given, and the fearful doom which awaited them, in case of failure. The hours which followed, we may well imagine, were hours of deep solicitude. At the request of Daniel, his companions retired for prayer; he, also, betook himself to a throne of grace. There was intense pleading—not merely life at stake—but the honor of God was deeply concerned. What would the heathen say? What the jealous and scoffing magicians and astrologers say? How they would triumph! How would the arrogant monarch himself taunt them, and, perhaps, wreak his vengeance upon the other Jewish captives! There was prostration before God; perhaps
Such as earth Saw never: such as heaven stoops down to see; And it was prevalent prayer. That night, God answered Daniel and his companions, by revealing to the former both the dream and its interpretation.
What an hour of rejoicing must that have been, when he communicated to his friends that their supplications were not in vain! Daniel blessed the God of heaven. Nor will it be deemed improbable, that, in his expressions of gratitude and praise, he was joined by his interested and equally grateful companions.
It is not necessary to our purpose to pursue the narrative to its issue. We shall, therefore, only add, in relation to it, that it was most happy. Daniel and his friends were spared. Important revelations were made, and Nebuchadnezzar was forced to acknowledge—though it does not appear that he renounced his idolatry—that the God of Daniel was a God of gods, and a revealer of secrets. Nor was this all. Daniel was made ruler of several provinces of Babylon; and his companions were appointed to important trusts under him. No humble, sincere, and confiding prayer is ever offered by a child of God, which is not heard and accepted, and, in some way, answered. Nor have we reason to question, but that the prayer of Daniel—had there been no friends to join him—would have prevailed. But there is great and obvious propriety in soliciting our friends to unite with us in seeking for blessings; especially when they are equally interested in them. Perhaps, when we know we are alone, we may plead more strongly; but, when we know that others are engaged in seeking the same mercy, we feel strengthened; our confidence is strengthened; our hopes are livelier; our faith more vigorous; and hence, God may perceive a greater fitness in his granting a blessing, at the request of many, than of one. Thus, Queen Esther seems to have reasoned: “Go!” said she; “gather together all the Jews that are present in Shushan, and fast ye for me; and neither eat nor drink three days, night or day; I, also, and my maidens, will fast likewise: and then will I go in unto the king, which is not according to law; and if I perish, I perish.”
It has often been objected to the propriety of prayer, that God governs the world by general laws; and, therefore, to ask Him to interpose, in any such manner as would imply a special or particular providence, or interposition, on a given occasion, seems arrogant. But what, in point of fact, shall be said, in reference to this dream of Nebuchadnezzar, and Daniel’s interpretation of it? Was this the work of chance? Rather, must it not be resolved, in the special providence and overruling agency of God? Can any thing be clearer, or better established? A late writer (President Appleton’s Works, vol I. p. 149) thus draws out a masterly argument, in favor of a “special providence,” which may, with propriety, find a place here; and to which we invite the attention of those who deny a doctrine of vast moment to believers in the efficacy of prayer:
“Whether an insect shall deposit her eggs in the bark of a young oak, or in some other place, would seem an incident as unworthy the providence of God, as any conceivable. This deposit, however, after a few months, becomes a worm, which corrodes the tree. This tree, when many years have brought it to maturity—the defect not having been noticed, and truly estimated—is used as a part of the timber of a large vessel. In this vessel, let it be supposed, are sent dispatches; which, if duly received, would prevent a national war, affecting the fortunes, lives, and morals of thousands. While employed in this service, the defective timber gives way; the leak is not discovered till it is too late to prevent the loss either of the vessel or crew. An event, comprehending not only this loss, but a national war—perhaps a national revolution—may, therefore, depend on a circumstance, the most casual and trifling. It follows, then, that if the Deity exercised a providence over this great event, he could not have been wholly inattentive to those smaller circumstances which were connected with it.
“When the Jews were under the Persian government, a plan was concerted (See Esther) to extirpate the whole nation. But the great event of their preservation was connected with the king’s vigilance on a certain night; the seemingly odd fancy in the choice of his amusement; and the particular volume and section which were opened by the person in waiting. Had the king slept, as usual; or had he chosen to divert his mind in a different manner; or had the contents of a different leaf been read, the whole realm of Persia would probably have been stained by the blood of the Hebrews. Now, if the preservation of a numerous people was worthy the care of God, it was worth his care to determine the means by which it should be effected. To mention a more recent instance: When a plan was matured for the delivery of West Point to the British army, in the Revolutionary War, the design, for aught that appears, might have been executed, had Major Andre answered, with a moderate degree of self-possession, the first interrogation made him by his captors. Had he exhibited his passport, instead of asking an improper question, the independence of our country might not, till this day, have been effected. What vastly important consequences were connected with a momentary perturbation!”