The Pulpit Commentary — Daniel — Section 75

the ecience of government. The king wae a foremoet men in the march of intelle,ct., He knew that, in many respects,' the Ilebrewe excelled hie own countrymen. Jn Rgrioulture, in inetrumental music, in historical composition, especially in possession- the gift of prophecy, the Hebrewe held the palm. Conscious that the triumphs J peaceful science were nobler and more enduring than martial victories, Nebuchadnezzar sought to strengthen and embellish hie reign with all the learning and talent which he could secure. lt wne the Elizabethan period in Chaldean history. Although the idea. had not yet been embodied in aphoristic words, the monarch had a vague feeling that knowledge wne power. 2, It wae a policy inspired 1YJJ public spirit. In an age when Oriental sovereigns sought to use the machinery of government for their own personal advantage, Nebuchadnezzar eeeme to have been primarily concerned for the well-being of hie people. When jealous mainly for their high prerogatives, kings have judged it safer to keep their subjects in a condition of ignorance, to the end they mi:ht render mechanical and servile obedience. This Cbaldean king was a man of broader mind. He identified himself with the nation. Bis interest and its interest were one. He found hie joy, not in personal indulgence and obsequioWI flattery, but in the advancement of the common weal. While he forgot himself, in his desire to elevate the nation, he wae unconsciously sowing_the seed of future fame. 3. It was a policy =Iced by catholic generosity. It wae a part of his plan to obliterate the distinctions of nationality among his subjects-to merge all into one. This badge of servitude it was his wish to obliterate. Were not these Hebrews as richly endowed with intellectual capacity as the Chaldeane? Had they not special aptitude for some of the sciences? Would not their gifts and services benefit the state-politic? And would not the entire body of exiles be more content in their lot if their own nobles were honoured with a place at court? This generoWI policy of Nebuchadnezzar may yet serve as a pattern to our modern rulers. It is paltry meanness and contemptible pride which seek to repress the intellectual energies of men who happen to have been born under other skies. II. .AN IMPERFECT METHOD, The method which the king adopted was partly wise and partly unwise. There was wisdom in the arrangement that a maintenance should be supplied for these young nobles. The sustenance of life must always be the first care of men; and, until the necessities of hunger are met, no time nor energy can be spared for the researches of science or the acquisition of learning. But it was very unwise that the appetites of these young men should be pampered with royal dainties. It was periloWI to the morals of these young men that their passions should be excited with royal wine. Very likely this king was a materialist in philosophy, and imagined that artificial excitements of the brain provoked the mind to loftier efforts. This wae a perilous error, Frugal fare, simple habits of life, abstemiousness at the table, are most conducive to vigour of intellect and tranquillity of feeling. Long before the stage of intoxication is reached, imperceptible injury ie done by stimulants to brain and nerve, More mischief is wrought by want of thought than want of will. Further, these young men were designated by new names. We might have supposed that this was done to obliterate national distinctions, or to allay the prejudice uf the Chaldean nobles. But, inasmuch as the former names (at least of those mentioned) had incor- porated in them the name of Israel's God, and. inasmuch as the new names bore some allusion to Chaldea'e idols, it is more likely that religious pride had prescribed these appellations. By conferring on these young men names which honoured their own deities, the Chaldeans supposed that their lleities would reciprocate the honour by conferring on the bearers of their names eome portion of their spirit. Yet to be labelled "saint" has never served to secure a saintly nature. 111. THE KING'S METHOD BEOBETLY MODIFIED. The sum-total of earthly wisdom never resides in one man-not even in a king. No mortal has a monopoly of goodness. Daniel and his companions, though young, had already learnt that self-restraint is the surest path to health and usefulness and joy. One part of our nature is to be cultivated; one part of our nature is to be crucified. Every inclination and tendency which has its terminus in self-in self-pleasing or self-elev&tion-is to be repressed and curbed, Every di~position and energy which has its terminus in others- especially in God-should be fostered. Besides, it is very likely that the food furnished by the king had, in some way, been associated with idol-worship. On this PANIEL, »  THE BOOK OF DANIEL. [OR, I, 1-21,