The Pulpit Commentary — Daniel — Section 157

believing idol11t~r would be RB notbing b<>side tbl\t of one who bowed before tho idol knowing it wn.a a false god, No lios are worse than lios in religion, The Ii.rat religious duty is-" be sincere." 4. Jew~, believing in the jealousy of their God, were required to honour II rival deity. A. heathen could worship a strango god, because he could find room In his pantheon for 11.ny number of divinities. 'l'o the Jew, the Eternal ia the only God. God demands the sole worship of our hearts. We e&nnot give him divided allegiance (Josh. niv. 15; 1 Kings xviii. 21; Matt. vi. 24), 11, THE ATTEHPT TO ENFOBOB RBt.lGIOUS UNIFORMITY BY VIOLENOB IS BOTH FOOLISH AND ORUEL. 1. It isfoolish. Persecution can neither convince the intellect nor secure the allegiance of the affections. At most it can only secure external obe- dience and hypocritical devotion. Moreover, the attempt to determine the religious wombip of men by 11.ntbority, even if it could Rucceed, would only be justified on the 11S11umption of infallibility on the part of the ruler. But political authorities have no monopoly of truth ; therefore, as the persecutor is as likely to be in error os the per- 11ecnted, and as persecution never tends to secure real conviction, the resort to it is 11 proof of twofold folly. 2. It is also cruel. Nebw.chadnezzar's fury was excited by the opposition of the three Jews, 11.nd he issued a most ferocious order for their destruction. Their conduct was regarded as doubly offensive-a rebellion against the king and an insult to his god. Thus religious motives are used to justify the grossest cruelty. III. FIDELITY TO GoD IS REQUIRED OF us mRESl'ECTIVE OF OONSEQUENOES, The three Jews did not need to aV&il themselves of Nebuchadnezzar's offer of 11. time for reflection. It is dangerous to parley with temptation. No allowance for circum- stances, no excuses of casuistry, should confuse our conviction of the duty of fidelity to God. This is simple and certain. Faith in Providence, however, will strengthen us in the performance of the duty. The three Jews believed that God could deliver them (ver.17). and therefore they trusted themselves to his e&re. God may require the absolute sacrifice of all we have; yet, in yielding him unconditional devotion, we mAy be assured that he will not forget us, nor allow us to sufi'er more than is necessary for the accomplishment of his will of love. IV. GoD SOllETIIIEB BRINGS DELIVERANCE AT THE LAST EXTREMITY. 1. When he does not save llll from falling into trouble he can prevent the trouble from really hurting us. God did not int..ervene to hinder the execution of the royal decree, but he delivered the three Jews from all harmful consequences of it. God does not save us from toil and sorrow and death, but his grace can take the sting and curse out of thetn. While leaving us in the world, he can protect us from the evil of it, and though, unlike the three Jews, we may sufi'er pain in the furnace of affliction, this may do us no harm, but rather work our highest good. 2. By delivering us in trouble rather than saving Ull from trouble, God is most honoured and we are most blessed. The issue of this incident was the declaration of the glory of God (vers. 28, 29), and the pro- motion of his faithful servants (ver. 30). It is better to be first tried and then saved than never to be in danger or trouble. Ver. 16.-Brave carilesrness. The three Jews set an example of unhesitating decision and fearless promptness, which may afford a wholesome lesson to us who live in the midst of the quibbling ca.uistry and timid expediency of a less simple age. L To A HEALTHY CONSCIENCE THE DUTY OF FIDELITY TO GOD I8 CLEAR AND UNQUESTIONABLE. The three Jews had no question as to their duty, nor any wish to reconsider their decision. It was clear and final. 1. DQUbt and mystery are more concerned with the problems of merely intellect'U,(ll interest. As we come to the region o! morality, we find clearer light and firmer ground. God has given us a revelation which is plain as re_gards our duty, though it may be obscqre on speculative points (Ps. criL 105). 2. 'l'he most important duties are the most clea;r. Sophistry may :find some excuse for its perplexity among the intricacies of minor morality; but the nearer we approach the fundamental duties, the less room is thore for uncertain_ty. The duty of :fidelity to God is the greatest of all duties, an~ it is the duty abou_t wh1c!i there can be least question. 3. When doitht invades the vital centre, of morality, this may generally be taken as a sign that the conscience ie not in a he.althy state. Such douut is like colour-blindness or inability tQ discriminate between the most elementary  OD, III, 1-30.] THE BOOK OF DANrnL. 11!)