Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

 The Book of Daniel 6:27 

27 He rescueth and delivereth, and he worketh signs and wonders in heaven and in earth: who hath delivered Daniel from the power of the lions.

Brethren:

 He delivers his faithful servants from trouble and rescues them out of trouble.(See Psalm 46:1). He works signs and wonders, quite above the utmost power of nature to effect, both in heaven and on earth, by which it appears that he is sovereign Lord of both.  He has given a fresh proof of all this in delivering his servant Daniel from the power of the lions. This miracle, and that of the delivering of the three children, were wrought in the eyes of the world, were seen, published, and attested by two of the greatest monarchs that ever were, and were illustrious confirmations of the first principles of religion, abstracted from the narrow scheme of Judaism, effectual confutations of all the errors of heathenism, and very proper preparations for pure Christianity.  He puts honor upon Daniel. So this Daniel prospered. See how God brought to him good out of evil.(See Psalm 27:2). This bold stroke which his enemies made at his life was a happy occasion of taking them off, and their children too, who otherwise would still have stood in the way of his preferment, and have been upon all occasions vexatious to him; and now he prospered more than ever, was more in favor with his prince and in reputation with the people, which gave him a great opportunity of doing good to his brethren(See Psalm 3:3, 7). 

So as he did the three companions of Daniel from the fiery furnace, and now Daniel himself from the lions' den: and he worketh signs and wonders in heaven and in earth; which are out of the common course of nature, and not according to the laws of it; such as hindering the natural force of fire from burning, as in the case of the three children; and stopping the mouths of lions from devouring Daniel as follows: who hath delivered(See Psalm 23:4-6),  Daniel from the power of the lions; or "from the hand" of them; from their destroying paws, and devouring jaws; which was nothing less than a miracle, and a proof of the divine omnipotence and of his power of doing wonders.

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

 The Book of Daniel 6:4 

4 Wherefore the rulers and governors sought an occasion against Daniel concerning the kingdom: but they could find none occasion nor fault: for he was so faithful that there was no blame nor fault (See 1 Peter 2:13-15, 3:15-17; Titus 3:1-2) found in him.

Brethren:

We must take notice of it, to the glory of God, that, though Daniel was now very old,  yet he was as able as ever for business both in body and mind, and that he who had continued faithful to his religion through all the temptations of the foregoing reigns in a new government was as much respected as ever. He kept in by being an oak, not by being a willow, by a constancy in virtue, not by a pliableness to vice. Such honesty is the best policy, for it secures a reputation; and those who thus honour God he will honour. What a good man he was, and an excellent spirit was in him. Likewise he was faithful to every trust, dealt fairly between the sovereign and the subject, and took care that neither should be wronged, so that there was no error, or fault, to be found in him. He was not only not chargeable with any treachery or dishonesty, but not even with any mistake or indiscretion. He never made any blunder, nor had any occasion to plead inadvertency or forgetfulness for his excuse. This is recorded for an example to all that are in places of public trust to approve themselves both careful and conscientious, that they may be free, not only from fault, but from error, not only from crime, but from mistake. What ill-will was borne him, both for his greatness and for his goodness. The presidents and princes envied him because he was advanced above them, and probably hated him because he had a watchful eye upon them and took care they should not wrong the government to enrich themselves.  See here then that the cause of envy, is every thing that is good. Therefore the effects of envy is everything that is bad. Solomon complains of it as a vexation that for every right work a man is envied of his neighbor (See Ecclesiastes 4:4), that the better a man is the worse he is thought of by his rivals. 

So, we come to crossroads in our lives. Should we, brethren conduct ourselves in the ways of the world, or in the ways of God? Surely, the latter should be more preferable. For who can find fault in an honest and god fearing man? His ways are the ways of the Lord. To act in all things in the ways of righteousness and honesty as best as our abilities may carry us.  In this we remain blameless before all men. 

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

 The Book of Daniel 5:23 

23 But hast lifted thyself up against the Lord of heaven, and they have brought the vessels of his House before thee, and thou and thy princes, thy wives and thy concubines have drunk wine in them, and thou hast praised the gods of silver and gold, of brass, iron, wood and stone, which neither see, neither hear, nor understand: and the God in whose hand thy breath is and all thy ways, him hast thou not glorified.

Brethren:

We have in this chapter, the riotous, idolatrous, sacrilegious feast which Belshazzar made, in which he filled up the measure of his iniquity, and the alarm given him in the midst of his jollity by a hand-writing on the wall, which none of his wise men could read or tell him the meaning of  the interpretation of the mystical characters by Daniel, who was at length brought in to him, and dealt plainly with him, and showed him his doom written. Finally we read of the immediate accomplishment of the interpretation in the slaying of the king and seizing of the kingdom.

"Thou hast lifted up thyself against the Lord of heaven, hast swelled with rage against him, and taken up arms against his crown and dignity, in this particular instance, that thou hast profaned the vessels of his house, and made the utensils of his sanctuary instruments of thy iniquity, and, in an actual designed contempt of him, hast praised the gods of silver and gold, which see not, nor hear, nor know anything, as if they were to be preferred before the God that sees, and hears, and knows every thing.’’ Sinners that are resolved to go on in sin are well enough pleased with gods that neither see, nor hear, nor know, for then they may sin securely; but they will find, to their confusion, that though those are the gods they choose those are not the gods they must be judged by, but one to whom all things are naked and open. That he had not answered the end of his creation and maintenance: The God in whose hand thy breath (See Job 34:14-15) is, and whose are all thy ways, hast thou not glorified. This is a general charge, which stands good against us all; let us consider how we shall answer it.

Therefore observe:

[1.] Our dependence upon God as our creator, preserver, benefactor, owner, and ruler; not only from his hand our breath was at first, but in his hand our breath is still; it is he that holds our souls in life, and, if he take away our breath, we die. Our times being in his hand, so is our breath, by which our times are measured. In him we live, and move, and have our being; we live by him, live upon him, and cannot live without him. The way of man is not in himself, not at his own command, at his own disposal, but his are all our ways (See Psalm 17:5, 23:3); for our hearts are in his hand, and so are the hearts of all men, even of kings, who seem to act most as free-agents. 

 [2.] Our duty to God, in consideration of this dependence; we ought to glorify him, to devote ourselves to his honour and employ ourselves in his service, to make it our care to please him and our business to praise him. (See Exodus 20:2-4)

[3.] Our default in this duty, notwithstanding that dependence; we have not done it; for we have all sinned, and come short of the glory of God. (See Romans 3:23). This is the indictment against Belshazzar; there needs no proof, it is made good by the notorious evidence of the fact, and his own conscience cannot but plead guilty to it.

Therefore by not by owning him as the only true God; ascribing all he was and had unto him, and giving due worship, adoration, and honour to him; but, on the contrary, setting up his idol gods above him, and treating him, and everything belonging to him, with ignominy and contempt, resulting in the losing of all things that had been bestowed upon him, including his life. 

Take heed then brethren, for such is the fate (See Hebrews 10:29) that place themselves in such positions. Take caution to not put yourselves above that of our Creator, but instead humble yourselves before Him. The sense herein may be,‭ ‬that he that does not use the talent,‭ ‬or exercise the gift bestowed on him,‭ ‬but lays it up in a napkin,‭ ‬which is all one as if he had it not,‭ ‬even the gift itself shall be taken away from him‭; ‬and as others receive no benefit by it,‭ ‬he shall receive no honour from it.‭ ‬This would also apply to all blessings bestowed upon us by God.‭ ‬Use them well,‭ ‬and wisely.‭ 

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

 The Book of Daniel 4:35 

35 And all the inhabitants of the earth are reputed as nothing: and according to his will he worketh in the army of heaven, and in the inhabitants of the earth: and none can stay his hand, nor say unto him, What doest thou? (See Isaiah 45:9)

Brethren:

The penman of this chapter (See all Chapter 4) is Nebuchadnezzar himself: the story here recorded concerning him is given us in his own words, as he himself drew it up and published it; but Daniel, a prophet, by inspiration, inserts it in his history, and so it has become a part of sacred writ and a very memorable part. Nebuchadnezzar was as daring a rival with God Almighty for the sovereignty as perhaps any mortal man ever was; but here he fairly owns himself conquered, and gives it under his hand that the God of Israel is above him ( See James 4:10). Herein then is the preface to his narrative, wherein he acknowledges God’s dominion over him and secondly the narrative itself, wherein he relates, his dream, which puzzled the magicians. The interpretation of his dream by Daniel, who showed him that it was a prognostication of his own fall, advising him therefore to repent and reform. The accomplishment of it in his running stark mad for seven years, and then recovering the use of his reason again.. The conclusion of the narrative, with a humble acknowledgment and adoration of God as Lord of all. This was extorted from him by the overruling power of that God who has all men’s hearts in his hand, and stands upon record a lasting proof of God’s supremacy, a monument of his glory, a trophy of his victory, and a warning to all not to think of prospering while they lift up or harden their hearts against God.

And all the inhabitants of the earth are reputed as nothing ( See Jude vs 10)

That is, by the most high God, in comparison of him; and that not only the common people, but magistrates, princes, and kings, and even so great a monarch as Nebuchadnezzar; they are like mere nonentities, nothing as to existence, substance, greatness, glory, and duration, when compared with him: for this is to be understood not absolutely as in themselves; for as such they are something; their bodies are something in their original, and especially in their make, form, and constitution, and even in their dissolution; and their souls are yet more valuable, are of more worth than the whole world, being immaterial and immortal; but comparatively with respect to God, in whom they live, and move, and have that being they have, and by whom they are supported in it; all whose glory and grandeur is fading and passing away, and continuance is but very short; and all nothing with God, the Being of beings, whose glory is inconceivable, and with whom a thousand years are as one day (See Psalm 90:4), and who is from everlasting to everlasting: and this meant chiefly of the rational inhabitants of the earth; not of the beasts of the field, the cattle on a thousand hills, and the innumerable reptiles of the earth, which also are the inhabitants of it; but of men, the principal ones, and of all of these, high and low, rich and poor, bond and free; not as in their own account, and that of others; for they are something in their own esteem, and seem so in the eyes of others, who judge according to the outward appearance; but they are nothing in the account of God: and as this is true of them in things natural and civil, it is much more so in things spiritual, or relating to everlasting salvation: in these men are nothing, and counted as nothing; no use is made of them, or any account is had of anything done by them; these have no causal influence in their salvation; they are nothing in God's choice of them to eternal life, which is all of mere sovereign grace; nothing in redemption, which is only by Jesus Christ; nothing in regeneration, which is alone by the Spirit and grace of God; nothing in justification, which is not by the works of the law, but by the righteousness of Christ; in short, they are nothing in their salvation from first to last, which is all of grace, and not of works. Jarchi and Saadiah interpret this of an atom or mote in a sunbeam, which is seen flying about, but cannot be laid hold on, having no substance, and disappears when the sun shines not;  (See Isaiah 40:15, 17) .

And he doeth according to his will in the army of heaven, and among the inhabitants of the earth;

He orders the angels, which are the host of heaven, to stand or go where he pleases; and he disposes of men on earth, and puts them into such stations, and such conditions and circumstances, and appoints them such business and services, as he thinks meet. The angels are "the army of heaven", or the heavenly host; so called for their number, there being legions of them, even an innumerable company; and for their military use, being employed to fight for the people of God, to encamp about them, and protect them: those who formerly belonged to them, that sinned against God, he cast them down to hell, without showing them any mercy; and the rest he chose and confirmed in Christ, and all according to his sovereign will; and these he makes use of according to his pleasure, to minister to the heirs of salvation in life, to convoy their souls to heaven at death, and to gather in all the elect at the last day. The "inhabitants of the earth" are the men of it, as before, with whom he does as he pleases in things temporal and civil, making some rich, and others poor; raising some to great honour and dignity, while others live in meanness, poverty, and disgrace: and in things spiritual; he loves whom he will; he chooses whom he pleases; he redeems whom he wishes from among men; he regenerates and calls by his grace, of his own will; and reveals Christ, and the great things of the Gospel, to whom it seems good in his sight; he does what he will with his own; he bestows grace and glory on whomsoever be pleases, as free grace gifts, without any merit of the creature, according to his sovereign will and pleasure. (See 2 Corinthians 6:16; Revelation 3:20)

And none can stay his hand

Stop his power, resist his will, or hinder him from acting, or cause him to cease from his work, which he is bent upon; his will in both worlds is sovereign and arbitrary, and his power uncontrollable. It was so in creation, he said, and it was done; it is so in providence, he does what he pleases; there is nothing done without his knowledge and will, and there is no counsel against the Lord: it is so in his works of grace; in the great work of redemption; no difficulties could discourage or hinder Christ from the performance of that arduous work, he being the mighty God: and in the work of grace upon the heart of a sinner, when God begins to work, none can let; not corruptions within, nor Satan without; nor can anything hinder the carrying of it on; not indwelling sin, nor the snares of the world, nor the temptations of Satan. The purposes of God cannot be disannulled; his hand cannot be held, stopped, or turned back from the execution of them; he will do his will and his work in the world, and in his churches, and on particular persons, maugre all the opposition of men and devils. 

Or say unto him, what dost thou?

What is this thou hast done? and wherefore hast thou done it? why was it not done in another form and manner, and for other ends and purposes? (See Isaiah 45:9) , all such like questions are vain and foolish, and are despised by the Lord; he gives no account of his matters unto the children of men. Some may with wonder say, "what has God wrought!" but none ought to say, in a complaining and murmuring way, "what dost thou?" and should they, it is of no avail, he will do what he pleases.

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

 The Book of Daniel 4:17, 27 

17 The sentence is according to the decree of the watchmen, and according to the word of the holy ones: the demand was answered, to the intent that living men may know, that the most High hath power over the kingdom of men, and giveth it to whomsoever he will, and appointeth over it the most abject among men.

27  Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by mercy towards the poor: lo, let there be a healing of thine error.

Brethren: 

This matter is by the decree of the watchers That is, the cutting down the tree, and what is signified by it, was with the advice, consent, and approbation of the watchers, by whom is generally understood angels; not that they were the authors of this decree, but approvers of it; and were ready, not only to subscribe it, but to execute it; it being against a wicked man, and an oppressor of the Lord's people: they are represented as assessors with God; called into a consultation with him; alluding to the manner of kings and princes, who have their privy council, whom they advise with on occasion; though, properly speaking, nothing of this nature is to be attributed to God, only after the manner of men;  ( See 1 Kings 22:19-22 ) and the demand by the word of the Holy Ones; the same as before, in other words; watchers and Holy Ones being the same, the holy angels; (See Daniel 4:13): and the decree and the demand the same; or the request or petition; which shows what concern they had in the decree; they only requested it might pass, or be carried into execution; though some understand this of saints on earth, who, in their prayers and supplications, requested for the judgments of God to come down upon this proud monarch: though, after all, it may be best to interpret the whole of the three Persons in the Godhead, who are perfectly pure and holy, essentially and inderivatively; and may be called watchers, because they watch over the good, to bring it upon the Lord's people; and over the evil, to bring it upon their enemies: and to them well agree the decree and the demand; and the rather this may be thought to be the true sense, since this decree is called the decree of the most High, ( See Daniel 4:24 ) , and who is expressed in the next clause: to the intent that the living may know that the most High ruleth in the kingdom of men; though men have kingdoms on earth, and multitudes subject to them, yet they are not absolute sovereigns; there is a God that is higher than they, at whose control they are, and does whatsoever he pleases in their kingdoms, of which the event signified in this dream was a proof; and would be brought about on purpose to make it appear that those that live on earth (for, as for the dead, they know nothing what is done on it), both princes and people, might be sufficiently convinced of the truth of it: and giveth it to whomsoever he will; that is, the kingdom; he takes it from one, and gives it to another; pulls down one, and sets up another, as he pleases; ( See Daniel 2:21 ) : and setteth up over it the basest of men; or, "the lowest of men" Men of the meanest and lowest rank and condition of life, as David was taken from the sheepfold, and made king of Israel; perhaps respect is had to Nebuchadnezzar himself; not to his person, as Saadiah, who says he was short, and low of stature; but to his llater state and condition, when he was taken from among the beasts of the field, and restored to his throne and kingdom.

Wherefore, O king, let my counsel be acceptable to thee Since this is the true interpretation of the dream, and such evils are like to befall thee according to it, permit me, though thou art a king, and I am thy minister or servant, to give thee some advice; and let it be taken in good part, as done with a good design, and a hearty concern for thy welfare:  and break off thy sins by righteousness; this advice carries in it a tacit charge of sins, and a reproof for them; which shows the faithfulness of Daniel: these sins probably, besides pride, intemperance, luxury, and uncleanness, were tyranny, rapine, violence, and oppression of his subjects, to which righteousness is opposed; and by which, that is, by a course and series of righteous living, by administering public justice, and giving to everyone their due, he is advised to break off his sinful course of life; to break off the yoke of his sins upon his neck; to cease from doing evil, and to learn to do well (See Isaiah 1:16-19):  and thine iniquities by showing mercy to the poor; to his poor subjects, and especially to the poor captives the Jews, Daniel might chiefly bear upon his mind, whom the king had ill used, shown no compassion to, and had greatly distressed; but is now counseled to relieve their wants, and give generously to them out of the vast treasures he was master of:  if it may be a lengthening of thy tranquillity; peace or prosperity; perhaps by such a conduct there may be a reprieve for a while, the evil portended and threatened by this dream may be deferred for a time; and though the decree of the most High cannot be altered, yet the execution of it may be protracted, and prosperity be lengthened out. Daniel could not assure the king of this; but as there was a possibility, and even a probability of it, as in the case of Nineveh, and others, whose ruin was threatened, and yet upon repentance was prolonged; it was highly advisable to try the experiment, and make use of such a conduct, in hope of it; and the rather, since the humiliation of princes, and their reformation, though but external, is observed by the Lord, as in the case of Ahab. Aben Ezra, Jacchiades, and Ben Melech, render it, "if it may be an healing of thine error"; that is, the pardon of thy sins, that they may be forgiven thee; ( See Acts 8:22 ) .

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

 The Book of Daniel 3:25 

25 And he answered, and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt, and the form of the fourth is like the son of God.

Brethren:

Not bound as the three were, when cast in; but quite at liberty in their hands and feet, and separate from one another. As this fiery furnace may be an emblem of the fiery trials and afflictive dispensations the children of God pass through in this world, being not joyous, but grievous to the flesh, though useful to purge and purify; so this and some other circumstances attending these good men in the furnace are applicable to the saints in such cases; for though afflictions are sometimes themselves called cords, with which men are said to be bound, yet by means of them they are loosed from other things from the power and prevalence of sin over them; from the world, and the things of it, they sometimes too much cleave and are glued unto; from a spirit of bondage, and from doubts and fears; their hearts under them being comforted and enlarged with the love of God; he knowing, visiting, and choosing them in the furnace of affliction; or making known himself to them, his love and choice of them; whereby their souls are set at liberty, and the graces of his Spirit are drawn forth into a lively exercise, through his love being shed abroad in them. Walking in the midst of the fire; the furnace being large enough to walk in, and where they took their walks as in a garden; nor were they concerned to come out of it; nor uneasy at being in it; the violence of the fire being quenched, as the apostle says, referring to this instance, ( See Hebrews 11:34 ) . Saadiah says, the angel Gabriel, who is over the hail, came and cooled the fire of the furnace. So afflictions are a path to walk in, the narrow way to eternal life, through which all must enter the kingdom of heaven, of which there will be an end. Walking in it supposes strength, which God gives his people at such seasons; and when they have his presence they are unconcerned; none or these things move them, nor can they separate them from the love of Christ; they walk on with pleasure and delight, sing the praises of God, as did Paul and Silas in a prison, and as many martyrs have done in the flames: conversing with Christ, and with his people, they pass on, and pass through the more cheerfully, and are not anxious about their deliverance, but leave it with God to work it in his own time and way; nay, are ready to say with the disciples, it is good for them to be here; and indeed it was better for these good men to be with Christ in the fiery furnace, than to be with Nebuchadnezzar in his palace without him. And they have no hurt; either in their bodies, or in their garments, neither of them being burnt; they suffered no pain in the one, nor loss in the other. Afflictions do no hurt to the people of God; not to their persons, which are safe in Christ, and to whom he is a hiding place and covert, as from the storm and tempest, so from the force of fire, that it shall not kindle upon them to hurt them; nor to their graces, which are tried, refined, and brightened hereby; faith is strengthened, hope is encouraged, and love made to abound. All the afflictions of the saints are in love, and are designed for good, and do work together for good to them that love God; they are sometimes for their temporal, and often for their spiritual good, and always work for them an exceeding weight of glory. And the form of the fourth is like the Son of God; like one of the angels, who are called the sons of God; so Jarchi, Saadiah, and Jacchiades; but many of the ancient Christian writers interpret it of Christ the Son of God, whom Nebuchadnezzar, though a Heathen prince, might have some knowledge of from Daniel and other Jews in his court, of whom he had heard them speak as a glorious Person; and this being such an one, he might conclude it was he, or one like to him; and it is highly probable it was he, since it was not unusual for him to appear in a human form, and to be present with his people, as he often is with them, and even in the furnace of affliction; ( See Isaiah 43:2, 48:10 ) , to sympathize with them; to revive and comfort them; to bear them up and support them; to teach and instruct them, and at last to deliver them out of their afflictions

Word of God

Man does not live by bread alone, but by every word that proceedeth from the mouth of God

Matthew 4:4

 The Book of Daniel 3:15-18 

15 Now therefore are ye ready when ye hear the sound of the cornet, trumpet, harp, sackbut, psaltery, and dulcimer, and all instruments of music, to fall down, and worship the image which I have made? for if ye worship it not, ye shall be cast immediately into the midst of an hot fiery furnace: for who is that God, that can deliver you out of mine hands? 16 Shadrach, Meshach, and Abednego answered and said to the King, O Nebuchadnezzar, we are not careful to answer thee in this matter. 17 Behold, our God whom we serve, is able to deliver us from the hot fiery furnace, and he will deliver us out of thine hand, O king. 18 But if not, be it known to thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.

Brethren:

If it be so that we must be cast into the fiery furnace, as thou hast threatened,  our God whom we serve; for though they did not serve the gods of the Babylonians, they did not live without God in the world.  They believed in the one true God, the God of Israel, their covenant God and Father, whom they worshiped, had an interest in, and who had and would have a regard for them. He, say they, is able to deliver(See Psalm 91:) us from the burning fiery furnace that is to say either to prevent their being cast into it, or to preserve them unhurt in it, and to bring them safe out of it  Instances of his power in other cases, such as the passage of the Israelites through the Red sea safe, when their enemies were drowned (See Exodus 14:13-14, 28), with others, confirmed their faith in this: and he will deliver us out of thine hand, O king; they might have a well grounded hope and persuasion of deliverance (See Proverbs 21:31), arising partly from former instances of the divine power and goodness in such like cases, and  also partly from the consideration of the glory of God, which would be greatly conspicuous herein. But more so chiefly because of the king's defiance of God, and blasphemy against him, which they had reason to believe would be taken notice of, for it does not appear that they had any foresight of certain deliverance, or any secret intimation of it to them, or a full assurance of it, as is evident by what follows 

But if not if our God does not think fit to exert his power, and deliver us, which we are well assured he is able to do; if it is not his will, we are content, we are resigned unto it. Be it known  unto thee, O king, that we will not serve thy gods, be it as it will, whether we are delivered or not; we are not sure of the one, but we are at a point as to the other. Nor [shall we] worship the golden image which thou hast set up (See Genesis 19:2-5). Come life, or come death, we are ready. We had rather die than sin:. They were all of one mind, and agreed in this matter; a noble instance of spiritual fortitude and courage!