10. Now when Daniel knew that the writing was signed, he went into his house; and, his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
10. Daniel autem ubi cognovit quod obsignata esset scriptura, venit, vel, ingressus est, in domum suam (fenestrae autem apertae erant ei in coenaculo suo versus Jerusalem) et temporibus tribus in die, inclinabat se super genua sua, et precabatur, et confitebatur coram Deo suo, quemadmodum fecerat a pristino illo tempore.
Daniel now relates how he was clothed in the boldness of the Spirit of God to offer his life as a sacrifice to God, because he knew he had no hope of pardon left, if his violation of the king's edict had been discovered; he knew the king himself to be completely in shackles even if he wished to pardon him -- as the event proved. If death had been before the Prophet's eyes, he preferred meeting it fearlessly rather than ceasing from the duty of piety. We must remark that the internal worship of God is not treated here, but only the external profession of it. If Daniel had been forbidden to pray, this fortitude with which he was endued might seem necessary; but many think he ran great risks without sufficient reason, since he increased the chance of death when only outward profession was prohibited. But as Daniel here is not the herald of his own virtue, but the Spirit speaks through his mouth, we must suppose that this magnanimity in the holy Prophet was pleasing to God. And his liberation shewed how greatly his piety was approved, because he had rather lose his life than change any of his habits respecting the worship of God. We know the principal sacrifice which God requires, is to call upon his name. For we hereby testify him to be the author of all good things; next we shew forth a specimen of our faith; then we fly to him, and cast all our cares into his bosom, and offer him our prayers. Since, therefore, prayer constitutes the chief part of our adoration and worship of God, it was certainly a matter of no slight moment when the king forbade any one to pray to God; it was a gross and manifest denial of piety.
And here, again, we collect how blind was the king's pride when he could sign so impious and foul an edict! Then how mad were the nobles who, to ruin Daniel as far as they possibly could, endeavored to abolish all piety, and draw down God from heaven! For what remains, when men think they can free themselves from the help of God, and pass him over with security? Unless he prop us up by his special aid, we know how entirely we should be reduced to nothing. Hence the king forbade any one to offer up any prayer during a whole month -- that is, as I have said, he exacts from every one a denial of God! But Daniel could not obey the edict without committing an atrocious insult against God and declining from piety; because, as I have said, God exacts this as a principal sacrifice. Hence it is not surprising if Daniel cordially opposed the sacrilegious edict. Now, with respect to the profession of piety, it was necessary to testify before men his perseverance in the worship of God. For if he had altered his habits at all, it would have been a partial abjuration; he would not have said that he openly despised God to please Darius; but that very difference in his conduct would have been a proof of perfidious defection. We know that God requires not only faith in the heart and the inward affections, but also the witness and confession of our piety.
Daniel, therefore, was obliged to persevere in the holy practice to which he was accustomed, unless he wished to be the very foulest apostate! He was in the habit of praying with his windows open: hence he continued in his usual course, lest any one should object that he gratified his earthly king for a moment by omitting the worship of God. I wish this doctrine was now engraven on the hearts of all men as it ought to be; but this example of the Prophet is derided by many, not perhaps openly and glaringly, but still clearly enough, the Prophet seems to them too inconsiderate and simple, since he incurs great danger, rashly, and without any necessity. For they so separate faith from its outward confession as to suppose it can remain entire even if completely buried, and for the sake of avoiding the cross. they depart a hundred times from its pure and sincere profession. We must maintain, therefore, not only the duty of offering to God the sacrifice of prayer in our hearts, but that our open profession is also required, and thus the reality of our worship of God may clearly appear.
I do not say that our hasty thoughts are to be instantly spread abroad, rendering us subject to death by the enemies of God and his gospel; but I say these things ought to be united and never to be separated, namely, faith and its profession. For confession is of two kinds: first, the open and ingenuous testimony to our inward feelings; and secondly, the necessary maintenance of the worship of God, lest we shew any sign of a perverse and perfidious hypocrisy, and thus reject the pursuit of piety. With regard to the first kind, it is neither always nor everywhere necessary to profess our faith; but the second kind ought to be perpetually practiced, for it can never be necessary for us to pretend either disaffection or apostasy. For although Daniel did not send for the Chaldeans by the sound of a trumpet whenever he wished to pray, yet he framed his prayers and his vows in his couch as usual, and did not pretend to be forgetful of piety when he saw his faith put to the test, and the experiments made whether or not he would persevere in his constancy. Hence he distinctly says, he went home, after being made acquainted with the signing of the decree. Had he been admitted to the council, he would doubtless have spoken out, but the rest of the nobles cunningly excluded him, lest he should interfere with them, and they thought the remedy would be too late, and utterly in vain as soon as he perceived the certainty of his own death. Hence, had he been admitted to the king's council, he would there have discharged his duty, and heartily interposed; but after the signing of the edict, and the loss of all opportunity for advising the king, he retired to his house.
We must here notice the impossibility of finding an excuse for the king's advisers, who purposely escape when they see that unanimity of opinion cannot be obtained, and think God will be satisfied in this way, if they only maintain perfect silence. But no excuse can be admitted for such weakness of mind. And, doubtless, Daniel is unable to defend them by his example, since, as we have already said, he was excluded by the cunning and malice of the nobles from taking his place among them as usual, and thus admonishing the king in time. He now says, His windows were open towards Jerusalem The question arises, Whether it was necessary for Daniel thus to open his windows? For some one may object -- he did this under a mistaken opinion; for if God fills heaven end earth, what signified his windows being open towards Jerusalem? There is no doubt that the Prophet used this device as a stimulus to his fervor in prayer. For when praying for the liberation of his people, he directed his eyes towards Jerusalem, and that sight became a stimulus to enflame his mind to greater devotion. Hence the opening of the Prophet's windows has no reference to God, as if he should be listened to more readily by having the open heaven between his dwelling and Judea; but he rather considered himself and his natural infirmity. Now, if the holy Prophet, so careful in his prayers, needed this help, we must see whether or not our sloth in these days has need of more stimulants! Let us learn, therefore, when we feel ourselves to be too sluggish and cold in prayer, to collect all the aids which can arouse our feelings and correct the torpor of which we are conscious. This, then, was the Prophet's intention in opening his windows towards Jerusalem Besides, he wished by this symbol to shew his domestics his perseverance, in the hope and expectation of the promised redemption. When, therefore, he prayed to God, he kept Jerusalem in sight, not that his eyes could penetrate to so distant a region, but he directed his gaze towards Jerusalem to shew himself a stranger among the Chaldeans, although he enjoyed great power among them, and was adorned with great authority, and excelled in superior dignity. Thus he wished all men to perceive how he longed for the promised inheritance, although for a time he was in exile. This was his second reason for opening his windows.
He says, He prayed three times a-day. This is worthy of observation, because, unless we fix certain hours in the day for prayer, it easily slips from our memory. Although, therefore, Daniel was constant in pouring forth prayers, yet he enjoined upon himself the customary rite of prostrating himself before God three times a-day. When we rise in the morning, unless we commence the day by praying to God, we shew a brutish stupidity, so also when we retire to rest, and when we take our food and at other times, as every one finds most advantageous to himself. For here God allows us liberty, but we ought all to feel our infirmities, and to apply the proper remedies. Therefore, for this reason, Daniel was in the habit of praying thrice. A proof of his fervor is also added, when he says, He prostrated himself on his knees; not that bending the knee is necessary in prayer, but while we need aids to devotion, as we have said, that posture is of importance. First of all, it reminds us of our inability to stand before God, unless with humility and reverence; then, our minds are better prepared for serious entreaty, and this symbol of worship is pleasing to God. Hence Daniel's expression is by no means superfluous: He, fell upon his knees whenever he wished to pray to God. He now says, he uttered prayers and confessions before God, or he praised God, for we must diligently notice how many in their prayers mutter to God. For although they demand either one thing or another, yet they are carried along by an immoderate impulse, and, as I have said, they are violent in their requests unless God instantly grants their petitions.
This is the reason why Daniel joins praises or the giving of thanks with prayers; as, also, Paul exhorts us respecting both. Offer up, says he, your prayers to God, with thanksgiving, (Philippians 4:6,) as if he had said, We cannot rightly offer vows and prayers to God unless when we bless his holy name, although he does not immediately grant our petitions. In Daniel's case we must remark another circumstance: he had been an exile for a long time, and tossed about in many troubles and changes; still he celebrates God's praises. Which of us is endued with such patience as to praise God, if afflicted with many trials through three or four years? Nay, scarcely a day passes without our passions growing warm and instigating us to rebel against God! Since Daniel, then, could persevere in praising God, when oppressed by so many sorrows, anxieties, and troubles -- this was a remarkable proof of invincible patience. And, doubtless, he signifies a continuous act, by using the demonstrative pronoun dnh, deneh, which refers to his ordinary habit -- as he had done before, and from former times By noticing the time, he marks, as I have said before, a perseverance, since he was not only accustomed to pray once or twice, but by a regular constancy he exercised himself in this duty of piety every day. It afterwards follows: --