tho most po.rt, if people fincl scant time for prayer, they have still less for prnis:e (Phil. iv. 6). It is well to rise from the receipt of Divine mercies to the worship of tho Divine excellences out of which they flow. Thus Daniel, having received o special Divine inspiration, at once contemplates and adores the might and wi~dom of God which it reveals. Consider the manifestation of these two Divine aUributcs in the present in8tance. I. MronT, 'l'ho earliest Semitic name for Goel was "the Strong One," and the idea of the might of God lies at the root of the scriptural conception of his nature. He is not only revealed as glorious in being and wonderful in thought, but he is always seen to be active, working, exercising power. He is not a Platonic supreme idea, nor an epicurean Divinity, far off and unconcerned about us, but a living energizing Presence. Here wo see: 1. Divine might is manifested in human affairs. "lie changeth the times and the seasons: he removeth kings, and setteth up kings" (ver. 21). God is spoken of in the present tense. He created the world in the past (Pd. cii. 25); but his power is still manifested in maintaining the life of the world (John v. 17). His hand is seen in the fields of nature (Ps. civ.); it is equally present in human life. God is the greatest factor in history. 2. Divine might is most apparent in times of change. "He changeth the times and the seasons." It is present at all times, but it is evident in the crises of history. The volume of water in the stream is the same while it flows quietly as when it breaks into a torrent; but the roar and flash of the torrent appeal to our senses with a vehemence of their own. 3. Divine might is strikingly evident in overruling the greatest human powers. " He removeth kings, and setteth up kings." The old pagan tyrants thought to set their will up as a god, but they were made to feel at times that there was a " Kifig of kings " above them. The greater the powers that are made to bow before God, the more stubborn their self-will or the more blind their ignorance, the more fully is the power of God revealed in overruling them. 4. Divine might is especially revealed in overt.~,111ing the em?, to establish the good. Creating power is greater than destructive power. IC certain kings are removed, other and better kings are to be set up. Destruction is not the end of the exercise of God's might; it only prepares the way for fruitful creative energies. II. WISDOM. 1. This is seen in the Divine actions-first in the process, by the arrangement that makes "all things work together;" and then in the result which is aimed at, because it is seen to be the wisest end. Power without wisdom would be brutal, and therefore wisdom is needed, not to make up for the deficiency of power by its adaptations and contrivances, but to direct power to its best exercise. 2. This wisdom is seen in the Divine bestowal of it upon men. Daniel traces human wisdom up to the Divine: "He giveth wisdom unto the wise" (Exod. x.xvili. 3; Deut. xxxiv. 9; Eph. i. 17). In direct opposition to the godless magic of the Chaldeans (vers. 10, 11), he tells Nebuchadnezzar that "there is a God in heaven that revealeth secrets" (ver. 28). We may learn from this that revelation is the result of inspiration; i.e. it is received through the gift of Divine wisdom; it is not flashed upon us apart from spiritual experience. It is the opening of the eyes to see truths which were in existence before, but which were unrecognized for want of a Divine wisdom to discern them. Ver. 22 Oast clause).-Divine omniscie11ce. God knows what is darkness to us, because in him dwells the eternal light which penetrates all darkness. This supreme knowledge is essential to his perfection. Without it infinite power and perfect good- ness could only issue in fearful disasters to the universe; and therefore the order and progress of all things bear witness to its existence. Consider- !. TBE FAOT OF THE DIVINE OMNISCIENCE AND WHAT THIS IMPLIES. 1. The knowledge of God comprehends all things. None are too great for its grasp, none too small for its notice. The regions of the telescope and of the microscope come equally under its notice (Job xxviii. 24; Luke xii. 6, 7). 2. It penetrates the deepest mysteries. Our most secret thoughts are known to God, and he knows us better than we know ourselves (Ps. cxxxix. 1, 2; Heb. iv. 13). 3. It reaches forward to the whole future. God's knowledge of the future can be to some extent explained on two grounds. (1) His perfect knowlrdge of the present must carry with it the knowle<lge of the future as far 11s the present contains the germs of the future (Acts xv. 18). (2) llis eternal 80 THE BOOK OF DANIEL. [en. u. 1-40.
nature. is not limited by our oonditiuns of time, so thlll he sees all things, not in succeR~1on, but in one immediate view (Exod. iii. 14; 2 Pet. iii. 8). Il. TIIE PRACTICAL INFERENCES TO BE DRAWN' FROM A CONSIDERAt'ION OP TITE Drnn: 0MNISCIENOE. 1. It should lead to sincerity. The hypocrisy which mny seem to hc_lp 1:18 in our relations with men is useless before God. The really important quc~t10n 1s, not-Wbat does the world think of us? but-What is our character in thu Eti;ht of God? because our life and all its destinies depend on him (Eccles. xii. 14). 2. It should strengt.hen our faith in the providential care of God. He must know better tban we kno~; t)10refore it is foolish to fear and wrong to complain. We must e~en expect that, with his supreme knowledge, he will not act just as we should act with our_ ~cry imperfo_ct knowledge_(Job xxxiv. 33). 3. It should encourage our hope in the ultimate well-being of the um verse. No one would commence a work if he knew it wonld end in failure. No benevolent pessimist would create a universe. Before ho made t.ho world, God foresaw the fall of man; before he sent his Son, he saw how sadly he would be rejected. If he so acted, knowino- all the future it must have been because he knew that, after all the sin and sorrow, righteousness and'peace would finally ~riump?, so ~hat the ul~i.':°-ate blessedness of existence should amply compensate for all its earlier misery (Isa. lm. 11). 4. It should lead us to seek our highest knowledge in hr:m. All true discovery comes by revelation. " He revealeth the deep and secret things." In his mind are the archetypal ideas of all things. The knowledge of God is the highest knowledge.