(g) Mindfulness of faith and duty, by being ever foremost, even in association with a heathen king whose eyes he opens and to whom he acts as a missionary, in shewing hatred of falsehood and love of truth (as in Susanna). Absence of selfishness and willingness to undertake responsibility are manifested.
(h) Disinterested service of God in clearing away two great obstacles to his worship. His aims are realised without any trace of self-aggrandisement; for those aims are directed to his Maker's rather than to his own glory.
(i) Pleasure in God's service. The tone of the whole story implicitly conveys the idea that Daniel enjoyed, and was happy in the achievement of these works, because they were designed to honour God and to benefit man. Thus he finds his tasks thoroughly interesting and congenial.
It is to be observed that Daniel's character is in contrast with that of everyone in the story, except Habakkuk.
Per contra, Daniel might perhaps be accused of cruelty in his method of slaying the dragon,[[86]] especially as described in Gaster's Aramaic, and by Josippon ben Gorion, given by Arnald, in loc., from Selden.
[86] J.H. Blunt (Comm. on v. 27) makes an unaccountable mistake in supposing that the balls were put into the statue of Bel, not eaten by the Dragon. "The composition would not of itself burst the hollow statue either by chymical explosion or mechanical expansion." Almost as ridiculous is the abusive phrase "Offspring of Bel and the Dragon," which Congreve puts into the mouth of Fondlewife in his play of The Old Bachelor, Act IV. sc. 4.
In Habakkuk we see obedience to a divine command, apparently impossible of execution, for which the way is suddenly made plain. He becomes instrumental in alleviating such a state of affairs as he deplores in i. 4 of his Prophecy: "for the wicked doth compass about the righteous, etc." So in the hymn "Warum betrübst du dich mein Herz?" doubtfully attributed to Hans Sachs, we find the seventh stanza bearing upon this matter:
Des Daniels Gott ihm nicht rergass,
Da er unter den Löwen sass:
Sein Engel sandt er hin,
Und liess ihm Speise bringen gut,
Durch seiner Diener Habakkuk.
Habakkuk's obedience served God's purpose.
In Cyrus' character we see something of the impulsiveness of the despotic monarch, giving hasty directions on the spur of the moment as to matters of much importance. But the events of the story exert an educative influence upon his mind, culminating in his sentiments as expressed in v. 41, which apparently imply that Daniel's God was to be his God. Certainly the monarch's testimony proves that his religious opinions had been corrected, and raised above the stage represented in v. 6.