Daniel The Man who Feared God 2016

Supplication (17-23)

1. 
   What actions did Daniel take?
   
   1. 
      He informed other believers of the urgent need.
      
      1. 
         He shared his concerns and needs with fellow believers.
         
         1. 
            He explained what had happened (the decision of the king) and how it affected them.
            
         2. 
            God’s people—Christian family members, brothers in the faith, and wise pastors/elders— are to be our first recourse for help when we have troubles and needs.
            
      2. 
         He did not consult with the other wise men.
         
         1. 
            He did not consider their magic arts to have any merit for addressing the problems that were confronting him.
            
   2. 
      He urged them to pray for mercy and concerning the mystery.
      
      1. 
         We are to call on the saints to pray for and with us (Est 4.16; 1 Thes 5.25; Jam 5.16). Friends who pray for and with us are the most valuable friends we can have.
         
      2. 
         We must never be shy and reticent about asking our Christian friends to pray for and with us.
         
      3. 
         He gave specific guidance as to what he wished them to pray about (we will consider this below).
         
      4. 
         This is the first explicit reference to Daniel praying or speaking about prayer.
         

2. 
   How did Daniel refer to God? Why?
   
   1. 
      He referred to God as the ‘God of heaven (heavens)’.
      
   2. 
      ‘God of heaven’ is a title of God used five times in Daniel (2.18, 19, 37, 44; 5.23 [Lord of heaven]). It is also used eight times in Ezra, and four times in Nehemiah. It occurs only five times elsewhere in the OT (Gen 24.3, 7; 2 Chron 36.23 [parallels a portion of Ezra]; Ps 136.26; Jonah 1.9).
      
      1. 
         ‘God of heaven’ seems to be a title for God that was used mostly during the period of the Babylonian exile.
         
   3. 
      The expression is also used in the NT? (Mt 11.25/Lk 10.21 [Lord]; Acts 17.24 [Lord]; Rev 11.13; 16.11)
      
   4. 
      Why did Daniel use this expression? Why was it used more in the period of the exile?
      
      1. 
         It may be that the OT believers wanted to emphasize a key attribute of God in the face of pagan religions.
         
      2. 
         The God of the Bible, the only true God, is the God who dwells in heaven.
         
      3. 
         God is not a god who dwells (i.e., manifests his presence in the most visible way—through light) in people’s houses or in man-made temples or on mountains but in an abode that is transcendent (above the physical realm).
         
      4. 
         It seems that the reason for the usage is that OT believers (and the pagans like Cyrus who also used this expression) wanted the pagan world to understand that God was different from the gods of the pagan pantheons. God isn’t earth-bound or confined to a particular realm of the created order; he is above the created order.
         
      5. 
         The usage appears to be a way of describing God as the Creator.
         
      6. 
         Note: heaven is not eternal; it is a created realm out of which God chooses to make his presence known to his created rational beings: angels and sanctified believers.
         
         1. 
            God alone has existed from all eternity.
            
         2. 
            God did not exist eternally in time or place. Both time and place were created along with substance/matter—“In the beginning God created the heavens and the earth.”
            
   5. 
      Does the NT usage of the title add anything to this consideration?
      
      1. 
         Jesus was in Galilee at the time he uttered his prayer (Mt 11.25). He may have used this title to counter the syncretistic tendencies of the nations around Israel.
         
      2. 
         Paul’s use of the title (Acts 17.24) seems to have the same purpose as Daniel’s. Paul was emphasizing God as Creator, the transcendent God, who is not confined to temporal/spatial habitations. He makes this point in the midst of a city given over to idolatry and the reverence of a vast pantheon of false gods.
         
      3. 
         The instance of the use of the title in Revelation (11.13; 16.11) appear to be in the context of the pagan unbelieving world acknowledging that God is the true God, Creator and governor of the world.
         

3. 
   What were the specific requests that Daniel wanted presented to God?
   
   1. 
      For relief by mercy.
      
      1. 
         That he and his friends might not be executed with the rest of the wise men.
         
      2. 
         What is mercy?
         
         1. 
            Technically, mercy is compassion shown to an offender or enemy (1 Chron 21.13; Neh 9.28). Mercy is not getting what we deserve—i.e., punishment. Whereas grace is getting what we don`t deserve—God`s care. Mercy: God`s love pardons the guilty. Grace: God`s love helps the needy.
            
         2. 
            In a broader sense, mercy is a general act of kindness or compassion toward anyone. Mercy is God’s response to a person’s need (Neh 1.11; Ps 25.6).
            
         3. 
            Daniel recognized his native/natural inability in these difficult circumstances and turned to God, expecting his assistance in time of need (Heb 4.16).
            
      3. 
         Notice that there seems to be an assumption that the other wise men would still be executed. Daniel didn`t pray for them and their safety. Based on the circumstances, they were pagan idolaters who claimed to be able to foretell the future. They deserved to die for lying to their king and to God.
         
   2. 
      For resolution of mystery.
      
      1. 
         That an answer to the mystery of the dream would be provided.
         
      2. 
         The Aramaic term raz (רָז) which is translated as `mystery` identifies an enigmatic or baffling omen that only revelation from God can explain or make clear.
         
   3. 
      He left the matter in God’s hands.
      
      1. 
         He didn’t fret, but remained calm.
         
      2. 
         It may be that that he prayed and then went to bed (19), although this cannot be proved, and some argue that his vision came while he was awake in the night.
         
      3. 
         He had a confidence that God would protect him or take him into glory.
         

4. 
   What was the outcome of their prayer?
   
   1. 
      God answered their prayer by revealing the mystery of the dream.
      
      1. 
         Their specific request was granted—to have the mystery revealed.
         
   2. 
      In addition, since they had an answer to the mystery, the implication would be that they would not face the death penalty. Of course, we know from reading the rest of the chapter, that not only did they not die, but they were promoted to important roles in the kingdom.
      
   3. 
      Daniel was considered to be a righteous man by his contemporaries (Ezk 14.14, 20). James (5.16b) tells us that, “the prayer of a righteous man is powerful and effective.” So it is no surprise that God heard Daniel’s prayer.
      
   4. 
      We won’t consider in detail at this time the topic of what it means for God to answer prayer, but will note the following:
      
      1. 
         It is an incontrovertible truth that God hears the prayers of his people and answers them. Although it may at times appear that he is unhearing, this is not the case. God always hears and answers the true prayers of his people (Ps 10.17; 86.7; Prov 15.29; Is 58.9; Lk 11.9; 1 Jn 5.14–15).
         
      2. 
         Natural men, steeped in sin, think that this means that God is like a vending machine filled with every kind of candy, chips, and soft drinks. All we have to do is press the buttons and out will flow all the junk we could ever want to indulge in.
         
      3. 
         But God does not always answer prayer in the way we expect or desire. His understanding and purposes are far beyond ours and he knows what is best for each of us (Rom 8.28).
         
      4. 
         True believers know that at times God’s answer to our prayers will be: “No,” “Wait,” or, “I have something better than you ask for.”
         
      5. 
         Our challenge is to trust and believe. We must trust him that his answer will be beyond anything we can imagine or hope. We may not see the answer now, but it will come.
         

5. 
   How did God reveal the mystery? Why?
   
   1. 
      He was given a vision (appearance of a supernatural revelation in his mind to communicate truth) to reveal the mystery of what Nebuchadnezzar had dreamed.
      
   2. 
      Some commentators think Daniel dreamed, during sleep, the same dream that Nebuchadnezzar had dreamed.
      
   3. 
      Others think that Daniel was not sleeping, but praying through the night or in a trance, and was given a vision of the mystery.
      
      1. 
         They point to the use of a different word (‘vision’) here than in verse 1 (‘dream’).
         
      2. 
         However, the two words may be synonyms in the Semitic cognates, as shown by their adjacent use in parallel structures (Num 12.6; Job 4.13; 7.14; 20.8; 33.15; Is 29.7; Dan 4.5; 4.9).
         
   4. 
      How does God reveal mysteries today?
      
      1. 
         Not through dreams; God has wrapped up the use of dreams and visions and other extra-ordinary means of revealing truth with the advent of Jesus Christ is ultimate revelation (Heb 1.1, 2).
         
      2. 
         Through the Gospel of Jesus Christ given in the Bible (Rom 16,25-26; Eph 1.9; 3.1-6; 1 Tim 3.9; 1 Tim 3.16) and the word preached (1 Cor 4.1; Eph 6.19; Col 1.25-27)
         

6. 
   What was Daniel’s response to being provided with a revelation in a vision and a solution to the mystery?
   
   1. 
      He prayed again.
      
      1. 
         This time, the primary theme of his prayer was praise rather than petition.
         
   2. 
      Did he check with Nebuchadnezzar to see if the right dream had been revealed to him?
      
      1. 
         He didn’t have to go to the king for confirmation that God had the right dream. He knew that God had given him the answer to the mystery.
         
   3. 
      Daniel’s faith in God and God’s controlling providence were strong. He depended on God to be faithful and praised him for his faithfulness.
      

7. 
   What are some questions we can ask to help us understand and study Daniel’s prayer? (20-23)
   
   1. 
      How does the prayer open?
      
      1. 
         It opens with God (his name), and his praise.
         
      2. 
         The Aramaic reads, “Let be the name of God praised”. Notice that the Aramaic has the object before the subject. The English translations reverse this, with man (the one offering praise) coming first in the construct.
         
   2. 
      What is the substance (content) of Daniel’s prayer?
      
      1. 
         It is composed of various ways of giving praise/honour to God.
         
      2. 
         It praises his name (it reminds us of the words in the Lord’s prayer: “hallowed be your name”)
         
      3. 
         It praises his nature (e.g., his wisdom and knowledge and revelation of secret things)
         
      4. 
         It praises his power
         
      5. 
         It praises his acts in providence (e.g., his raising up and deposing kings)
         
   3. 
      How is Daniel’s prayer structured?
      
      1. 
         Daniel gives glory to God for what he is in himself (20)
         
      2. 
         Daniel gives glory to God for control in creation and general providence (21).
         
      3. 
         Daniel gives glory to God for what he does in the world of men (22).
         
      4. 
         Daniel gives glory to God for particular providence, in revelation—what he had asked of God (23).
         
      5. 
         Daniel covers all of man’s existence and the universe’s existence in the context of God’s governing and disposing his will.
         
   4. 
      What attributes of God are included in this prayer?
      
      1. 
         Worthiness of praise (20a) [Rev 4.11].
         
      2. 
         God’s name is uniquely special—it is holy (Ex 20.7) blessed, praised, and honoured. God is “I am” and Lord (Sovereign), Creator, etc. (20a).
         
      3. 
         He is wise (20b) [Job 12.13].
         
      4. 
         He is powerful/mighty (20b) [Gen 28.3; Josh 22.22; Ps 50.1].
         
      5. 
         He governs (times and seasons) in providence according to his eternal plan (21; Job 12.23). His will is done on earth as in heaven [Gen 1.14-18; 9; 8.22].
         
      6. 
         He is all-knowing; knowing the end from the beginning (21) [Job 37.16; Ps 139.1-4; Is 44.7; 45.21; 46.10].
         
      7. 
         He is a God who communicates and reveals truths to men (22, 22, 23) [Heb 1.1, 2].
         
      8. 
         He dwells in light and makes himself known through light (22) [Ps 104.2]. This speaks primarily to God’s holiness [Is 10.17] and secondarily to his knowledge [Ps 119.105].
         
      9. 
         He reveals true prophecy, foretelling history to be (23) [Is 42.9; 44.7; 48.6].
         
         1. 
            God’s universal foresight or foreknowledge is directly connected with his governance (22 and 23 with 21).
            
         2. 
            It is not that God just looks ahead and sees what men (as free agents) will do in the future, but executes his plan through the future actions of men.
            
         3. 
            Some people try to protect man’s ‘free will’ by suggesting that God knows the future but does not control the future actions of men.
            
         4. 
            God can only know for certain what men will do if in fact it is certain men will act in a particular way. The only way that men will act in a particular way is if God has decreed the action. God knows the future is certain because he makes it certain.
            
      10. 
          God is a Covenant-keeping God. We infer this from the reference to “God of my fathers” (23) [Dt 7.9; Neh 1.5; 1 Ki 8.23; Heb 6.13-18].
          
      11. 
          A God who hears and answers prayer (23) [Ps 10.17; 86.7; Prov 15.29; Is 58.9; Lk 11.9; 1 Jn 5.14–15].
          
   5. 
      What other prayers of praise are called to mind by Daniel’s prayer?
      
      1. 
         Mary’s prayer of praise (Lk 1.46-55) has a similar ‘feel’:
         
         1. 
            Both provide an overview of God’s attributes.
            
         2. 
            Both appear to quote extensively from the Psalter.
            
      2. 
         A few of the Psalms could be likened to it (e.g., 8, 9, 18, 21, 29, 33, 138, 146); although most of Psalms are more detailed.
         
      3. 
         Leupold calls this prayer Daniel’s Psalm.
         
   6. 
      What appears to be the source for much (all) of Daniel’s prayer?
      
      1. 
         Daniel’s prayer is composed of many Biblical passages (direct quotes or allusions).
         
      2. 
         What might be some of the places in the Bible that he used as the source for his prayer?
         
         1. 
            20a: Ps 103.1; 113.2; 145.1, 2
            
         2. 
            20b: 1 Chron 29.11, 12; Job 12.13; Ps 62.11; 147.5
            
         3. 
            21a: Ps 31.15
            
         4. 
            21b: 1 Sam 2.7, 8; Ps 113.7, 8; Prov 8.15, 16
            
         5. 
            21c: 1 Ki 3.12; 4.29; Prov 2.6, 7
            
         6. 
            22a: Job 12.22; Ps 139.11, 12
            
         7. 
            22b: Job 26.6; Ps 139.12; Is 45.7
            
         8. 
            22c: Ps 36.9; 104.2
            
         9. 
            23a: 1 Chron 29.13; Gen 31.42; Ex 3.15
            
         10. 
             23b: same as 20b
             
      3. 
         Why is Daniel’s use of Scripture in his prayer significant?
         
         1. 
            He prays the Bible. This is a good exemplar for us. We can never go wrong in prayer if we use God’s own words (particularly from the Psalms) as the principle content-source for our prayers.
            
         2. 
            He shows a significant understanding of the OT across a breadth of its contents. He was well versed (pun!) is Scripture.
            
         3. 
            We need to remember that he was still a young man (late teens) at this point. He displays a remarkable knowledge of Scripture and of God for someone so young. He may not have had easy access to the OT Scripture (sections available to that point) while in the Babylonian school system as manuscript scrolls were expensive and generally only available in places such as rabbinical schools and synagogues. His education in the Scriptures must have been extensive in his home during his youth (for about 10 years; 3-13). This means that he had grown up in a godly Covenant family that emphasized training in the Bible.
            
   7. 
      How does this prayer establish God as the true God, in contrast to pagan deities?
      
      1. 
         It is possible, and even likely, that Daniel’s prayer is a direct challenge to the pagan gods of the Babylonian pantheon.
         
         1. 
            The ten plagues inflicted on the Egyptians at the time of the Exodus were likely challenges to their gods of light (the plague of darkness), water (turning the Nile to blood), agricultural fertility (locusts), etc.
            
         2. 
            The Canaanite god of Baal was similarly challenged by God during the crossing of the Jordan during the peak flood season. The god of the storms was pushed back so the people of God could cross on dry ground.
            
      2. 
         Possible contrasts between the pagan deities and the true God include:
         
         1. 
            Named (20a): The gods of the pagan pantheons had various names given to them by man to represent various aspects of the crated realm. Even the name of the Anu, the god of the highest heavens, “becomes little more than a synonym for the heavens in general and even his title as king or father of the gods has little of the personal element in it.”⁷⁶ God alone is a personal God with names given by himself: Elohim (God; Gen 1.1) and Jehovah/Yahweh (“I am”; Ex 3.14).
            
         2. 
            Eternal (20a): The gods of pantheons were created or came into existence. For example, Marduk was regarded as the son of Ea (Sumerian Enki) and Ishtar. God is eternally self-existent.
            
         3. 
            Wise (20b): False gods do not know all things. Other gods can fool and deceive them. For example, Ea “Lord of Wisdom” and the Babylonian god of wisdom and crafts discovered that Tiamat was planning a war against the other gods. Ea was encouraged by the Anunnaki gods to attack Tiamat, but he was against this action. After a peace mission failed, Marduk went into action against Tiamat and his associates. God in contrast knows everything from beginning to end and doesn’t discover things or find out that plans won’t work.
            
         4. 
            Almighty (20b): Pagan deities were nothing more than mythical super-humans who could overcome one another and be defeated. For example, The Enuma Elish records a civil war between the gods in which the Anunnaki gods promise Marduk, a young god, the position of high god if he can lead them to victory. Marduk killed his enemy and assumed his new position. The true God is all-powerful, not a god that could be defeated in battle.
            
         5. 
            Providence (21a): In pagan religions, it is claimed that events on earth are fatalistically controlled by astral events. Astrology, based on discerning movements of planets and the supposed causal correlation between events in the heavens and on earth permeates paganism. In the Babylonian system the following gods were associated with celestial objects:
            
            1. 
               Sun with Shamash
               
            2. 
               Moon with Sin
               
            3. 
               Jupiter with Marduk
               
            4. 
               Venus with the goddess Ishtar
               
            5. 
               Saturn with Ninurta (Ninib)
               
            6. 
               Mercury with Nabu (Nebo)
               
            7. 
               Mars with Nergal.
               

1. 
   Governance (21b): In pagan religions, the gods were kings and the ancient kings were gods and ruled on capricious and selfish whim. For example, when Marduk assumed his new position as chief god he had humans created to bear the burdens of life so the gods could be at leisure. God alone governs all kings and nations with equity.
   
2. 
   Revelation (22a, b): The false god’s are generally obscure and inscrutable. The fluidity of the myths of ancient Mesopotamia and the contradictions in the myths show that nothing can be known for certain about the gods. In addition, the will of the gods is difficult to discern through omens and signs. God, in contrast, reveals himself and his will with clarity first in natural revelation (Rom 1.19-20), then through the written Word (Heb 1.1), and finally by God the Son (Heb 1.2)
   
3. 
   Light (22c): We noted previously that in most ancient pantheons, there is an association between light and one or more of the important gods. For example in the Mesopotamian pantheons An or Gibil [Sumerian], Utu [Sumerian], Tutu/Shamash/Girru [Akkadian]. So Daniel refers to God as the true God of light in contrast to the false gods of light.
   
1. 
   What is a keynote of this prayer and of the book of Daniel as a whole?
   
   1. 
      The keynote of the prayer of praise seems to be verse 21, which extols God’s sovereignty over all aspects of the created realm, and in particular the nations of this earth. Compare Daniel 4.34-35.
      
   2. 
      The keynote of the whole book of Daniel is the same—God is the master of the universe and, in particular, of human history,
      
   3. 
      Human history is under God’s controlling hand and is leading to a climax—the establishment of his universal reign on earth. Daniel is a book of eschatology as it directs our attention to the final days of the world (the last days), when God will establish his eternal Messianic kingdom on earth [2.44-45; 5.24-28; 7.9-14; 9.24-27; 11.40; 12.1-13], after which will follow God’s judgement, and man’s ultimate destiny in the future state.
      
   4. 
      In simple terms, this prayer of praise and the entire book of Daniel teach that God is in control of all things and all of history.
      

8. 
   What do you notice that stands out in the parallel-thought in the conclusion of the prayer of praise? (23)
   
   1. 
      Both lines of the conclusion declare that God is the one who reveals truth. Both lines indicate that this revelation is in response to a request—from Daniel and his friends.
      
   2. 
      Notice that Daniel includes his three friends in the ending of the prayer.
      
      1. 
         He credits their prayer along with his (“what we asked”) as being effective.
         
      2. 
         He includes them in being recipients of the revelation from God (“made known to us”).
         
   3. 
      What does this teach us about Daniel?
      
      1. 
         Daniel gave credit first to God and then to those who laboured with him in prayer.
         
      2. 
         Even though Daniel was the principal actor in standing for truth in a pagan culture it is clear that he did not want to usurp the credit.
         
      3. 
         Daniel was a team player. He knew that his gifts were from God and that faithful co-workers for the kingdom supported him.
         
      4. 
         By including them, he shows true humility. Daniel understood that the work of the kingdom is to give praise to God, not to men. In the Church men in positions of authority need to understand and live by this truth: the work of Christ’s kingdom is built around a team serving under the one captain—Jesus Christ [1 Cor 3.6-8; 12.1-27; 2 Cor 1.19; Phil 1.1; Col 1.1; 1 Thes 1.1; 2 Thes 1.1; Philemon 1].
         

9. 
   What are some lessons that we can derive from this section? (17-23)
   
   1. 
      Troubles? Pray! Daniel reminds us of something that should be second nature for all believers in the true God—all Christians.
      
      1. 
         We are first to turn to God in prayer when we have troubles.
         
      2. 
         Daniel also included his Christian (i.e., believers in the true God who were looking for the promise of the Messiah) friends in his prayer circle.
         
      3. 
         God cares for his people in every generation and he wants us to come to him in dependence and reliance upon him.
         
      4. 
         Daniel did not turn to the ‘magic arts’ (astrological signs, omens, sorceries, etc.) for help. In the same way, we are not to turn to today’s ‘magic arts’. What are some examples?
         
         1. 
            Psychiatrists (with un-Biblical views of human psychology) who can only deal with anxieties and guilt through denial and repression.
            
         2. 
            Drugs (e.g., for depression) which dull men into escape from reality.
            
         3. 
            Purveyors of pseudo-science and false philosophy who answer questions of meaning and purpose by turning man into an amoral machine.
            
         4. 
            Government administrators; when we view the government as the paternalistic provider for all forms of security; rather than as the administrator of defence, justice, and punishment.
            
         5. 
            Lawyers who ‘solve’ problems by twisting law to their advantage.
            
      5. 
         Whatever is our concern or care, it must be the petition of our prayer. Our matters, `big` and ‘earth-shattering’ or ‘small’ and ‘insignificant’, are matters of concern to God.
         
   2. 
      Titles of the Potentate. Daniel’s use of the expression ‘God of heaven’ in his prayer of praise reminds us that we are to address God as the infinite Creator and sovereign of the universe.
      
      1. 
         Although God is our friend, he is still the supreme ruler and governor who is to be treated by his subjects with respectful awe and adoration.
         
      2. 
         When I listen to some people pray, especially those who come from a Pentecostal background, it seems that the use of God’s name in prayer is little more than a punctuated pause. They pray ‘Father God’ in about every tenth word. We should become totally conscious of every use of God’s name and references to him when we pray.
         
      3. 
         We should find ways to vary the terms by which we address God so that we don’t become stale and take his name in vain (Ex 20.7). We don’t want to go to the other extreme and suggest that every reference to God must be an exercise in artificial variety. However, we can use his names and titles judiciously to keep us from lapsing into irreverence: Holy God, Holy One, Almighty God, Sovereign Lord, Creator, King of kings, Lord of lords, etc.
         
   3. 
      Themed Praise. Related to the above topic is the inclusion of God’s attributes in prayer.
      
      1. 
         In (almost) every prayer in the Bible we find references to more than one of God’s attributes. In some prayers we find many of his attributes included (e.g., 1 Ki 8.22-52; Ezra 9; Neh 1.5-11; 9.6-39; Lk 1.46-55).
         
      2. 
         When we pray we should include one or more of God’s attributes in our prayers to him.
         
      3. 
         God is pleased when his people reflect on his holy attributes in prayer. Some of those attributes include:
         
         1. 
            God the self-existent⁷⁷ (I AM)
            
         2. 
            God the creator; his creativity
            
         3. 
            God the all-powerful and great
            
         4. 
            God the one full of awe
            
         5. 
            God the righteous and holy one
            
         6. 
            God the one over all gods (in heaven)
            
         7. 
            God who is personal (his personal name: Jehovah/Yahweh)
            
         8. 
            God the covenant-maker and covenant keeper
            
         9. 
            God who makes laws and governs his creatures providentially
            
         10. 
             God the communicator (who communicates with men, bi-directionally)
             
         11. 
             God the compassionate and merciful
             
         12. 
             God the dispenser of justice
             
         13. 
             God who hears, answers, and forgives.
             
         14. 
             God the promise-keeper
             
   4. 
      Thank with Psalms. Like Daniel (and Mary), we are to use the Psalms to structure, guide, and provide content for our prayers.
      
      1. 
         Many of the Psalms are prayers that have been brought into the song-book of the Church.
         
      2. 
         The Psalms provide all the scope that we need for prayer.
         
      3. 
         Athanasius in his letter to the young pastor, Marcellinus, says:
         
         1. 
            [The Psalter] possesses … this marvel of its own—namely, that it contains even the emotions of each soul … these words become like a mirror to the person singing them, so that he might perceive himself and the emotions of his soul.”⁷⁸
            
         2. 
            But in the Psalms we are instructed how one must praise the Lord and by speaking what words we properly confess our faith in him. And in the case of each person one would find the divine hymns⁷⁹ appointed for us and our emotions of equanimity.⁸⁰
            
         3. 
            For I believe that the whole of human existence, both the dispositions of the soul and the movements of the thoughts, have been measured out and encompassed in those very words of the Psalter. And nothing beyond these is found among men.⁸¹
            
      4. 
         We can never go wrong memorizing the Psalms and using them as the feed-stock for our prayers. God is greatly honoured when we return to him in praise his own words as given through the Holy Spirit.
         
   5. 
      True Philosophy. God is uniquely God compared with all pagan deities and false religions. In our thoughts and words we are to be continuously conscious of God’s superintending reality.
      
      1. 
         We need to be so aware of God’s sovereign disposition that we do not fall subconsciously into the trap of assuming or acting otherwise. For example,
         
         1. 
            We should not wish one another ‘good luck’. Luck is from the Fates and is a capitulation to paganism.
            
         2. 
            I have seen Christians cross their fingers (a talisman to combat the forces of darkness) or knock on wood (a petition to the fertility gods) to indicate that they wish good fortune to befall them.
            
         3. 
            We should not say ‘gesundheit’ or ‘bless you’ when a person sneezes implying that a either a portion of their soul has been expelled or that the sneeze is a positive omen.
            
         4. 
            We should not break a chicken wishbone with another person and suggest that the person who got the larger piece will have good luck. This is pure paganism that has its roots in the animistic paganism such as that found in parts of Africa or the Caribbean.
            
         5. 
            We should not read the pieces of paper found in fortune cookies. It is superstition, not harmless fun, to think faux wisdom or vague prophecy are of more worth than the piece of paper they are written on.
            
      2. 
         We need to find ways to season our speech and prayers with the reality that God is the only God.
         
         1. 
            In prayer, this is relatively easy. We can consciously pray the kind of prayer we see Daniel and other Biblical saints praying. We can use the attributes of God to season our prayers.
            
         2. 
            It is the area of our speech that this becomes more challenging.
            
            1. 
               In our conversations among Christians, we need to be much more conspicuous about honouring and praising God: this means a careful circumspection in our use of language and God’s name, and a constant awareness of God’s nearness to all that we do.
               
            2. 
               Similarly our conversations with un-believers needs to be noted for its tact, holy optimism, and God-consciousness.
               
   6. 
      Team Player. Daniel in a simple way (sharing his concerns with his believing brothers and including them in his prayer of praise) reminds us that we are part of the body of Christ.
      
      1. 
         We need to share our requests and rejoicings with our brothers and sisters in Christ (1 Cor 12.26).
         
      2. 
         We must never think or act as if the Church cannot go forward without us. We are dispensable and unworthy servants (Lk 17.10; Rom 12.3).
         
      3. 
         We need to give honour and praise to all those who serve Christ with us in local congregations, Christian organizations, and the broader Church (individualism and sectarianism are accursed by Christ) (Phil 2.3).
         
   7. 
      Trust in Providence. The outcome of this prayer, in the revelation of the mystery, teaches us that God controls all events and is working all things for his glory and the good of his people (Rom 8.28).
      
      1. 
         In particular there are three aspects of God’s providence that stand out in this account.
         
         1. 
            God knows the future because he planned it. Because he knows it, he can reveal it.
            
         2. 
            God knows the mind of man and since he revelled the dream to Nebuchadnezzar he can also reveal it to Daniel.
            
         3. 
            God controls all events of the universe, and in particular of this world. The kings (presidents, prime ministers, etc.) of this world are subject to God’s decretive will.
            
      2. 
         The theme of God’s control over the events of this world continually re-occurs throughout this book. We have already seen God’s providential governance of all things in the record of Daniel, for example:
         
         1. 
            God’s handing over the Jewish king and Temple articles to Nebuchadnezzar (1.2).
            
         2. 
            God preserving Daniel and his three friends when he requested permission to eat a different diet than that supplied at the king’s table (1.8-16).
            
         3. 
            God’s providing Daniel and his three friends with extraordinary wisdom (1.20).
            
      3. 
         We will encounter many more examples as we continue to study this book of God’s dealings with the kings of the ancient world.
         
      4. 
         Let us heed the lessons of Daniel and never despair. God is in control of all events today just as he was 2,600 years ago.