Daniel · Chapter 6

Verse 1. A hundred and twenty princes] A chief or satrap over every province which belonged to the Medo-Persian empire. Afterwards we find it enlarged to one hundred and twenty-seven provinces, by the victories of Cambyses and Darius Hystaspes. See Esther 1:1. Josephus reckons three hundred and sixty satrapies or lordships; but this is most probably an exaggeration or mistake.

Verse 1. It pleased Darius — That this Darius was the Cyaxares of Xenophon, as has been observed in note on Daniel 5:31, St. Jerome not only asserts, but proves by the testimony of Josephus, Trogus Pompeius, and other historians; so that it appears to have been the generally received opinion in his time, as it probably was also in the time of Josephus, which was not more than five or six hundred years after Cyrus. He was the son of Astyages, or Ahasuerus, or Assuerus, as he is called Daniel 9:1, and Tobit 14:15; namely, that king of Media who concurred with the Assyrian monarch in the destruction of Nineveh. To set over the kingdom a hundred and twenty princes — According to the number of the provinces, which were subject to the Medo-Persian empire. These were afterward enlarged to a hundred and twenty-seven, by the victories of Cambyses and Darius Hystaspes: see Esther 1:1. Darius acts here as the absolute master of the Babylonish state. He distributes the employments; he divides the kingdom, and orders that an account of the whole should be rendered to three principal officers, to whom he gives the superintendence over the rest. Several writers have thought, that after Darius had conquered Babylon, he returned to Media, and took Daniel with him, and that it was there that the establishments here spoken of were made. But if this was not done at Babylon, it is much more likely to have been done at Shushan than in Media: see Daniel 8:2. See Lowth and Calmet.

1. Princes — Rather, as R.V., “satraps.” As to the number of satraps the Greek has one hundred and twenty-seven and Josephus gives the number as three hundred and sixty. That Gubaru — who was probably Darius the Mede, see verse 31 and Introduction, III, 3, (5) — did appoint “governors” over the province of Babylon, the inscriptions prove, though they do not state the number of these governors, or whether the legislation ever took practical effect. This act of Gubaru may have been confused later with the well-known division of the empire into some twenty satrapies by Darius Hystaspes.

V. 2. Daniel was first-Belshazzar’s promise to Daniel was, that he should be the third ruler in the kingdom, Daniel 5:7,16,29. The first was general of the army, the second president of the palace, the third of the land and provinces.

Verse 2. Three presidents] Each having forty of these presidents accountable to him for their administration.

Daniel was first] As being established over that part where was the seat of government. He was confirmed in his offices by Darius.

Verses 2, 3. And over these three presidents; of whom Daniel was first — He had been appointed one of the principal officers of state by Belshazzar, Daniel 5:29. The office to which he was now advanced seems to have been of the same sort with that conferred on Joseph by Pharaoh, Genesis 41:41. Grotius thinks these eparchs were like the præfecti prætorio in the latter part of the Roman empire. That the princes might give accounts unto them — Might lay before them the state of the public accounts. They doubtless also received appeals from the princes, or complaints against them, in case of mal-administration. And the king should have no damage — That he might not sustain any loss in his revenue, and that the power he delegated to the princes might not be abused to the oppression of the subjects; for by that a king, whether he thinks so or not, receives real damage; both as it alienates the affections of his people from him, and provokes the displeasure of God against him. Daniel was preferred, because an excellent spirit was in him — Besides that spirit of uncommon wisdom and sagacity which was in Daniel, he had great experience in public affairs, it being now sixty-five years since he was first advanced by Nebuchadnezzar, Daniel 2:48. It is no wonder, therefore, that Darius should have thoughts of putting the chief management of the whole empire into his hands.

Verse 2. Three presidents, of whom Daniel was the first. His former celebrity had spread through the east. Ezekiel 14. It being now sixty five years since Daniel was first promoted by Nebuchadnezzar, he is supposed at this time to be about ninety years of age, and at the same time the most able state minister in the empire. The king therefore made no secret of his design to make him premier of all the satraps, and place him in power next to the king at the foot of the throne.

2, 3. Over these subordinate governors presidents were appointed, “of whom Daniel was one,” to see that the collection of the royal revenues, etc., was properly attended to; and presently “the king” (Gubaru?) even considered placing him over the whole realm — the province of Babylon.

Verse 3. The king thought to set him over the whole realm] Intended to make him grand vizier or emir ul amrim. This partiality of the king made Daniel the object of the other presidents, and the grandees of the kingdom.

Verses 2, 3. And over these three presidents; of whom Daniel was first — He had been appointed one of the principal officers of state by Belshazzar, Daniel 5:29. The office to which he was now advanced seems to have been of the same sort with that conferred on Joseph by Pharaoh, Genesis 41:41. Grotius thinks these eparchs were like the præfecti prætorio in the latter part of the Roman empire. That the princes might give accounts unto them — Might lay before them the state of the public accounts. They doubtless also received appeals from the princes, or complaints against them, in case of mal-administration. And the king should have no damage — That he might not sustain any loss in his revenue, and that the power he delegated to the princes might not be abused to the oppression of the subjects; for by that a king, whether he thinks so or not, receives real damage; both as it alienates the affections of his people from him, and provokes the displeasure of God against him. Daniel was preferred, because an excellent spirit was in him — Besides that spirit of uncommon wisdom and sagacity which was in Daniel, he had great experience in public affairs, it being now sixty-five years since he was first advanced by Nebuchadnezzar, Daniel 2:48. It is no wonder, therefore, that Darius should have thoughts of putting the chief management of the whole empire into his hands.

2, 3. Over these subordinate governors presidents were appointed, “of whom Daniel was one,” to see that the collection of the royal revenues, etc., was properly attended to; and presently “the king” (Gubaru?) even considered placing him over the whole realm — the province of Babylon.

V. 4. Concerning the kingdom-And so to have made him guilty of treason, or other high misdemeanors, in the king’s business.

Verse 4. Sought to find occasion against Daniel] But they found no blemish in his administration, for he was faithful to his king: this was a virtue. But he was also faithful to his God: this they hoped to construe into a crime, and make it the cause of his ruin.

Verses 4-6. Then the presidents and princes sought to find occasion against Daniel — We may judge, from what is here said, how blameless Daniel was in his conduct, and of how great advantage it is to act with virtue and integrity. All the spite and malice of his enemies could not so much as find out a pretence for accusing him, because he conducted himself in all affairs with uprightness, and established his credit by his virtuous behaviour. Then said these men, We shall not find, &c. — They concluded, at length, that they should not find any occasion against him, except concerning the law of his God — By this it appears that Daniel kept up the profession of his religion, and held it fast in that idolatrous country, without wavering or shrinking; and yet that was no bar to his preferment. There was no law requiring him to be of the king’s religion, or incapacitating him to bear office in the state unless he were. It was all one to the king what God he prayed to, so long as he did the business of the state faithfully and well. In this matter, therefore, his enemies hoped to insnare him. It is observable, that when they found no occasion against him concerning the kingdom, they had so much sense of justice left, that they did not suborn witnesses against him to accuse him of crimes he was innocent of, and to swear treason against him; wherein they shame many that were called Jews, and many now called Christians.

4-6. The native Babylonians and Medes, jealous of the new honor contemplated for the Jew, Daniel (verse 3), plotted together to bring him into disfavor because of his religion — which example has been followed by many politicians since in many lands. They therefore “rushed tumultuously” (as also in verses 11, 15) before the king, after the manner of all orientals when laboring under excitement.

Verses 4-6. Then the presidents and princes sought to find occasion against Daniel — We may judge, from what is here said, how blameless Daniel was in his conduct, and of how great advantage it is to act with virtue and integrity. All the spite and malice of his enemies could not so much as find out a pretence for accusing him, because he conducted himself in all affairs with uprightness, and established his credit by his virtuous behaviour. Then said these men, We shall not find, &c. — They concluded, at length, that they should not find any occasion against him, except concerning the law of his God — By this it appears that Daniel kept up the profession of his religion, and held it fast in that idolatrous country, without wavering or shrinking; and yet that was no bar to his preferment. There was no law requiring him to be of the king’s religion, or incapacitating him to bear office in the state unless he were. It was all one to the king what God he prayed to, so long as he did the business of the state faithfully and well. In this matter, therefore, his enemies hoped to insnare him. It is observable, that when they found no occasion against him concerning the kingdom, they had so much sense of justice left, that they did not suborn witnesses against him to accuse him of crimes he was innocent of, and to swear treason against him; wherein they shame many that were called Jews, and many now called Christians.

4-6. The native Babylonians and Medes, jealous of the new honor contemplated for the Jew, Daniel (verse 3), plotted together to bring him into disfavor because of his religion — which example has been followed by many politicians since in many lands. They therefore “rushed tumultuously” (as also in verses 11, 15) before the king, after the manner of all orientals when laboring under excitement.

Verses 4-6. Then the presidents and princes sought to find occasion against Daniel — We may judge, from what is here said, how blameless Daniel was in his conduct, and of how great advantage it is to act with virtue and integrity. All the spite and malice of his enemies could not so much as find out a pretence for accusing him, because he conducted himself in all affairs with uprightness, and established his credit by his virtuous behaviour. Then said these men, We shall not find, &c. — They concluded, at length, that they should not find any occasion against him, except concerning the law of his God — By this it appears that Daniel kept up the profession of his religion, and held it fast in that idolatrous country, without wavering or shrinking; and yet that was no bar to his preferment. There was no law requiring him to be of the king’s religion, or incapacitating him to bear office in the state unless he were. It was all one to the king what God he prayed to, so long as he did the business of the state faithfully and well. In this matter, therefore, his enemies hoped to insnare him. It is observable, that when they found no occasion against him concerning the kingdom, they had so much sense of justice left, that they did not suborn witnesses against him to accuse him of crimes he was innocent of, and to swear treason against him; wherein they shame many that were called Jews, and many now called Christians.

4-6. The native Babylonians and Medes, jealous of the new honor contemplated for the Jew, Daniel (verse 3), plotted together to bring him into disfavor because of his religion — which example has been followed by many politicians since in many lands. They therefore “rushed tumultuously” (as also in verses 11, 15) before the king, after the manner of all orientals when laboring under excitement.

Verse 7. Whosoever shall ask a petition] What pretense could they urge for so silly an ordinance? Probably to flatter the ambition of the king, they pretend to make him a god for thirty days; so that the whole empire should make prayer and supplication to him, and pay him Divine honours! This was the bait; but their real object was to destroy Daniel.

Verses 7-9. All the presidents, &c., have consulted to make a firm decree — As Daniel’s adversaries could have no advantage against him by any law now in being, they therefore contrive a new law, by which they hope to insnare him, and in such a matter as they knew they would be sure of doing it. They pretended that this law, which they wished to have enacted, was the result of mature deliberation; that all the presidents of the kingdom, the governors, princes, &c., had consulted together about it, and that they not only agreed to it, but advised it, for divers good causes and considerations; nay, they intimate to the king that it was carried nemine contradicente. All the presidents, say they, are of this mind, and yet we are sure that Daniel, the chief of the three presidents, did not agree to it; and we have reason to think that many more excepted against it, as absurd and unreasonable. Observe, reader, it is no new thing for that to be represented, and with great assurance too, as the sense of the nation, which is far from being so; and that which few approve of, is sometimes confidently said to be that which all agree to! These designing men, under colour of doing honour to the king, but really intending the ruin of his favourite, urge him to make one of the most absurd decrees that can well be imagined; a decree which would not only suspend by law all the exercise of every kind of religion through that vast empire, for the space of a month, (except any chose to worship the king, who thus inconsiderately, or impiously, suffered himself to be regarded as the only deity of his subjects,) but would prohibit under pain of death, to be inflicted in the most barbarous manner, any request being made from one man to another: “nay, the edict was so framed, that a child might have been condemned for asking bread of his father, or a starving beggar for craving relief.” — Scott. And now, O king, say they, establish the decree, &c., according to the law of the Medes and Persians — There was a law in this monarchy, that no ordinance or edict, made with the necessary formalities, and with the consent of the king’s counsellors, could be revoked: the king himself had no power in this case. Diodorus Siculus tells us, lib. 4., that Darius, the last king of Persia, would have pardoned Charidemus after he was condemned to death, but could not reverse the law that had passed against him. We may observe the difference of style between this text and that of Esther 1:19. Here the words are, the law of the Medes and Persians, out of regard to the king, who was a Mede; there it is styled, the law of the Persians and Medes, the king being a Persian at that time: see Calmet and Lowth. Chardin says, that in Persia, when the king has condemned a person, it is no longer lawful to mention his name, or to intercede in his favour. Though the king were drunk, or beside himself, yet the decree must be executed; otherwise he would contradict himself, and the law admits of no contradiction. Wherefore King Darius signed the writing — It is not much to be wondered at that Darius, who seems to have been a weak man, should sign the decree, as it appeared to be proposed in order to do him the highest honour, and to set him, as it were, upon an equality with the gods.

7. They told the king that all the “presidents” (though this was not true of Daniel, verse 2), “the deputies and the satraps, the counselors and the governors” (R.V.) favored a royal decree and “strong interdict” which should provide death by the lions (see note verse 16) for any person who “offereth prayer or presents petition [namely, in prayer] to any god for the space of thirty days, save only to Darius the king” (Greek). The statute asked for was so absurd that it has seemed incredible to many that these officials would have dared to demand it or that any governor in his senses would have yielded to their clamor. Such a decree, if it represents literal history, stands conspicuously alone, most of the supposed parallel instances cited by Delatre and Knabenbauer needing corroboration. Darius here is as crazy as Nebuchadnezzar! Yet it can be said that a “religious riot” has always been especially feared by wise kings; that in the multitude of antagonistic faiths gathered in Babylon such a riot was not at all impossible; that the worship of the king, who was supposed to be the incarnation of deity, may have been considered a public pledge of allegiance to the government (see note Daniel 3:6) and that it might have been supposed, therefore, by Darius that this edict would restrain the people from processions and ceremonials which might prove offensive or dangerous and unite the mongrel population in a public act of loyalty to the new dynasty.

Verse 8. According to the law of the Medes and Persians] I do not think that this is to be understood so as to imply that whatever laws or ordinances the Medes or Persians once enacted, they never changed them. This would argue extreme folly in legislators in any country. Nothing more appears to be meant than that the decree should be enacted, written, and registered, according to the legal forms among the Medes and Persians; and this one to be made absolute for thirty days. The laws were such among this people, that, when once passed with the usual formalities, the king could not change them at his own will. This is the utmost that can be meant by the law of the Medes and Persians that could not be changed.

Verses 7-9. All the presidents, &c., have consulted to make a firm decree — As Daniel’s adversaries could have no advantage against him by any law now in being, they therefore contrive a new law, by which they hope to insnare him, and in such a matter as they knew they would be sure of doing it. They pretended that this law, which they wished to have enacted, was the result of mature deliberation; that all the presidents of the kingdom, the governors, princes, &c., had consulted together about it, and that they not only agreed to it, but advised it, for divers good causes and considerations; nay, they intimate to the king that it was carried nemine contradicente. All the presidents, say they, are of this mind, and yet we are sure that Daniel, the chief of the three presidents, did not agree to it; and we have reason to think that many more excepted against it, as absurd and unreasonable. Observe, reader, it is no new thing for that to be represented, and with great assurance too, as the sense of the nation, which is far from being so; and that which few approve of, is sometimes confidently said to be that which all agree to! These designing men, under colour of doing honour to the king, but really intending the ruin of his favourite, urge him to make one of the most absurd decrees that can well be imagined; a decree which would not only suspend by law all the exercise of every kind of religion through that vast empire, for the space of a month, (except any chose to worship the king, who thus inconsiderately, or impiously, suffered himself to be regarded as the only deity of his subjects,) but would prohibit under pain of death, to be inflicted in the most barbarous manner, any request being made from one man to another: “nay, the edict was so framed, that a child might have been condemned for asking bread of his father, or a starving beggar for craving relief.” — Scott. And now, O king, say they, establish the decree, &c., according to the law of the Medes and Persians — There was a law in this monarchy, that no ordinance or edict, made with the necessary formalities, and with the consent of the king’s counsellors, could be revoked: the king himself had no power in this case. Diodorus Siculus tells us, lib. 4., that Darius, the last king of Persia, would have pardoned Charidemus after he was condemned to death, but could not reverse the law that had passed against him. We may observe the difference of style between this text and that of Esther 1:19. Here the words are, the law of the Medes and Persians, out of regard to the king, who was a Mede; there it is styled, the law of the Persians and Medes, the king being a Persian at that time: see Calmet and Lowth. Chardin says, that in Persia, when the king has condemned a person, it is no longer lawful to mention his name, or to intercede in his favour. Though the king were drunk, or beside himself, yet the decree must be executed; otherwise he would contradict himself, and the law admits of no contradiction. Wherefore King Darius signed the writing — It is not much to be wondered at that Darius, who seems to have been a weak man, should sign the decree, as it appeared to be proposed in order to do him the highest honour, and to set him, as it were, upon an equality with the gods.

Ver. 8. Now, oh king, establish the decree— according to the law (lex custorum) of the Medes and Persians, that it be not changed. Oriental monarchs were regarded as invisible divinities, who could not err in council, nor fail in decree. So the Pope who assumed the title, vice Deo, is just as infallible as Darius.

8. For Medes and Persians see Daniel 2:39-42, and 7:5.

Verses 7-9. All the presidents, &c., have consulted to make a firm decree — As Daniel’s adversaries could have no advantage against him by any law now in being, they therefore contrive a new law, by which they hope to insnare him, and in such a matter as they knew they would be sure of doing it. They pretended that this law, which they wished to have enacted, was the result of mature deliberation; that all the presidents of the kingdom, the governors, princes, &c., had consulted together about it, and that they not only agreed to it, but advised it, for divers good causes and considerations; nay, they intimate to the king that it was carried nemine contradicente. All the presidents, say they, are of this mind, and yet we are sure that Daniel, the chief of the three presidents, did not agree to it; and we have reason to think that many more excepted against it, as absurd and unreasonable. Observe, reader, it is no new thing for that to be represented, and with great assurance too, as the sense of the nation, which is far from being so; and that which few approve of, is sometimes confidently said to be that which all agree to! These designing men, under colour of doing honour to the king, but really intending the ruin of his favourite, urge him to make one of the most absurd decrees that can well be imagined; a decree which would not only suspend by law all the exercise of every kind of religion through that vast empire, for the space of a month, (except any chose to worship the king, who thus inconsiderately, or impiously, suffered himself to be regarded as the only deity of his subjects,) but would prohibit under pain of death, to be inflicted in the most barbarous manner, any request being made from one man to another: “nay, the edict was so framed, that a child might have been condemned for asking bread of his father, or a starving beggar for craving relief.” — Scott. And now, O king, say they, establish the decree, &c., according to the law of the Medes and Persians — There was a law in this monarchy, that no ordinance or edict, made with the necessary formalities, and with the consent of the king’s counsellors, could be revoked: the king himself had no power in this case. Diodorus Siculus tells us, lib. 4., that Darius, the last king of Persia, would have pardoned Charidemus after he was condemned to death, but could not reverse the law that had passed against him. We may observe the difference of style between this text and that of Esther 1:19. Here the words are, the law of the Medes and Persians, out of regard to the king, who was a Mede; there it is styled, the law of the Persians and Medes, the king being a Persian at that time: see Calmet and Lowth. Chardin says, that in Persia, when the king has condemned a person, it is no longer lawful to mention his name, or to intercede in his favour. Though the king were drunk, or beside himself, yet the decree must be executed; otherwise he would contradict himself, and the law admits of no contradiction. Wherefore King Darius signed the writing — It is not much to be wondered at that Darius, who seems to have been a weak man, should sign the decree, as it appeared to be proposed in order to do him the highest honour, and to set him, as it were, upon an equality with the gods.

V. 10. Toward Jerusalem-The temple was the place where the Lord placed his name, and promised to appear, and accept his people, all being a type of Christ, through whom only sinners are accepted. As he did aforetime-He did not abate his prayers for the king’s command, nor did he break the law purposely, because he did no more than he was wont to do in serving his God.

Verse 10. Now when Daniel knew that the writing was signed] He saw what was designed, and he knew whom he served.

His windows being open] He would not shut them to conceal himself, but “kneeled down with his face turned toward Jerusalem, and prayed thrice each day, giving thanks to God as usual.” When the Jews were in distant countries, in prayer they turned their faces towards Jerusalem; and when in Jerusalem, they turned their faces towards the temple. Solomon, in his prayer at the dedication of the temple, 1 Kings 8:48, had entreated God to hear the prayers of those who might be in strange lands, or in captivity, when they should turn their faces towards their own land, which God gave unto their fathers; and towards the city which he had chosen, and the house which was dedicated to his name. It was in reference to this that Daniel turned his face towards Jerusalem when he prayed.

Verse 10. Now when Daniel knew that the writing was signed, he went into his house, &c. — He did not retire to the country, or abscond for some time, though he knew that the law was levelled against him; but because he knew it was so, therefore he stood his ground, knowing that he had now a fair opportunity of honouring God before men, and showing that he preferred his favour, and his own duty to him, before life itself. And his windows being open in his chamber — The LXX. read, en toiv uperwoiv autou, in his upper rooms. It seems to have been a custom among the devout Jews to set apart some upper room, or rooms, in their houses, for their oratories, as places the farthest from any noise or disturbance. So we read, Tobit 3:17, that Sarah came down from her upper chamber: and, the apostles assembled in an upper room, Acts 1:13. Toward Jerusalem — According to the ancient custom of the Jews; for those who were in the country, or in foreign lands, turned themselves toward Jerusalem; and those who were in Jerusalem turned themselves toward the temple to pray, conformably to Solomon’s consecration-prayer, 1 Kings 8:48, 49. He prayed, it seems, with his windows quite open to view, the shutters being removed, since he chose to make his testimony to the exclusive worship of God, neglected by others, as public as might be, that he might show he was neither ashamed of worshipping Jehovah, the God of his fathers, nor afraid of any thing he might suffer on that account; and he had them open toward Jerusalem, to signify his affection for the holy city, though now in ruins, and the remembrance he had of its concerns daily in his prayers. He kneeled upon his knees — The most proper posture in prayer, most expressive of humility before God, of reverence for him, and submission to him; three times a day — Morning, noon, and evening, the hours of prayer observed by devout men of former times, Psalm 55:17; which religious custom was continued by the apostles, with whom the third, the sixth, and the ninth hours were times of prayer; and prayed, and gave thanks before his God — He joined prayer and thanksgiving together in all his devotions, in which he is an example for our imitation. Thanksgiving ought to make a part of every one of our prayers; for when we pray to God for the mercies we want, we ought to praise him for those we have received. Observe, reader, though Daniel was a great man, he did not think it below him to be thrice a day upon his knees before his Maker; though he was an old man, and it had been his practice from his youth up, he was not weary of this kind of well-doing; and though he was a man of business, of great and important business, and that for the service of the public, he did not think this would excuse him from the daily exercises of prayer and praise. How inexcusable then are they who have but little to do in the world, and yet will not do thus much for God and their souls! As he did aforetime — He did not abate his prayers because of the king’s command, and through fear of death by the lions; nor did he break the law purposely: for he did no more than he had been wont to do aforetime, he only persevered in his former long-continued course.

Ver. 10. When Daniel knew that the writing was signed, he opened his window that looked towards Jerusalem, and prayed as usual three times a day. With him, the path of duty was the path of safety. The Lord having put his great name in Jerusalem, the jews usually turned their faces toward the holy temple, when in distant lands, or in the city. So king Hezekiah turned his face towards the wall of the temple, and the Lord heard him out of his holy habitation. Daniel prayed in the morning. He also prayed, like Elijah, at the time of the evening sacrifice, or as it is called, “the hour of prayer.” Acts 3:1. Daniel prayed also at night, before he retired from the duties of the day.

10. Through the latticed windows of “his upper room” his enemies see Daniel offer his prayers and thanksgivings as heretofore three times a day (Psalm 55:17) with his face toward the ruined temple. (Compare 1 Kings 8:33, 35, 38, 44.) This fixed order of prayer at 9 A.M., 12 M., and 3 P.M., is generally acknowledged to date back among the Jews at least to the captivity. It was probably the omission of sacrifice during the exile which led to this. It is interesting to note that even as early as the fourteenth century B.C. recesses probably for prayer — corresponding to the modern Mohammedan kibla, which originally faced Jerusalem, not Mecca — are found in ancient Egyptian houses. “The orientation of many Christian churches and the eastward position frequently observed during certain parts of the service are survivals of this early Jewish custom.” — Prince. Daniel is not necessarily represented here as overvaluing the ritual of prayer, as the Jews did, for example, in Maccabean time. He simply shows himself too brave to hide himself away during his devotions because his religion had become unpopular. This picture of courage and calm trust has inspired many a persecuted band of Christians in the stormy centuries of the past, who have rejoiced in the steadfastness of this hero who, at any risk, “three tymes in the day bowide his knees and wirshepide and knawelichide byfore his God” (Wyclif’s Bible). In the catacombs the fresco of Daniel in the lions’ den is common, and at least one of these probably dates back to the first part of the second century (American Journal of Archaeology, July-September, 1894).

Verses 11, 12. Then these men assembled and found Daniel praying — Their design being laid, they watched narrowly, and found, as they expected, Daniel upon his knees, making supplication, not to Darius, but to Jehovah, in flat opposition to the law signed by the king, and not to be violated without suffering its penalty. Then they came near, and spake before the king — Having now got what they wanted, an unanswerable plea against Daniel, they came with open mouth, and urged that the king’s law was broken, a law which he had solemnly signed and ratified, and so rendered unalterable; pleading that the king’s authority, and the honour of the nation, lay at stake. The king answered, The thing is true, &c. — He owned such a law had been made, and signed by him, and that therefore it must be put in force.

11. Instead of “then these men came tumultuously, and found Daniel” the old Greek version has “and they watched Daniel.”

Verse 12. Shall be cast into the den of lions] Either this was the royal menagerie, like that place in the Tower of London, where wild beasts are kept for the king’s pleasure, and the public amusement; or they were kept for the purpose of devouring certain criminals, which the laws might consign to that kind of death. This is most likely, from the case before us.

Verses 11, 12. Then these men assembled and found Daniel praying — Their design being laid, they watched narrowly, and found, as they expected, Daniel upon his knees, making supplication, not to Darius, but to Jehovah, in flat opposition to the law signed by the king, and not to be violated without suffering its penalty. Then they came near, and spake before the king — Having now got what they wanted, an unanswerable plea against Daniel, they came with open mouth, and urged that the king’s law was broken, a law which he had solemnly signed and ratified, and so rendered unalterable; pleading that the king’s authority, and the honour of the nation, lay at stake. The king answered, The thing is true, &c. — He owned such a law had been made, and signed by him, and that therefore it must be put in force.

Ver. 12. The den of lions. A spacious subterranean range, connected with a lake of water, as the word legob is sometimes taken. In ancient monarchies, lions were kept for the diversion of the people; and criminals were given them for fights and for food. This it would seem was the case in Persia, and in Babylon. A hundred lions were once exhibited at a show in Rome.

Verse 13. Then answered they, That Daniel — Thus they expressed themselves by way of contempt; which is of the children of the captivity of Judah — This was added to aggravate his fault; that one who was a foreigner, and brought thither a captive, should offer a public affront to the laws of the king, whose favour and protection he enjoyed. One cannot easily find a more striking instance than this relation affords of the power of inveterate malice and bitter envy. He regardeth not thee, O king, say they, nor the decree that thou hast signed — Thus it often happens, that what is done faithfully, and out of conscience toward God, is misrepresented as done obstinately, and in contempt of the civil powers. In other words, the best saints are frequently reproached as the worst men. Daniel regarded God, and therefore prayed, and doubtless prayed for the king and government; and yet this is construed as not regarding the king. And the excellent spirit with which Daniel was endued, and that established reputation which he had gained, could not protect him from these poisonous darts. They do not say, He makes his petition to his God, lest Darius should interpret that to his praise, but only, He makes his petition; which was the thing forbidden by the law.

V. 14. Displeased with himself-For having made that foolish decree. To deliver him-To find out some way of delivering him.

Verse 14. The king—was sore displeased with himself] And well he might, when through his excessive folly he passed a law that, for its ostensible object, would have been a disgrace almost to an idiot. And set his heart on Daniel] He strove by every means to get the law annulled. He had no doubt spoken to several of his lords in private, and had gone from one to another till the going down of the sun.

Verses 14, 15. Then the king, when he heard these things, was sore displeased with himself — Having too late discovered that the princes, in procuring him to sign this decree, had no other end or aim, but to take advantage of it to the prejudice of Daniel. The word cab, here rendered displeased, which in Hebrew signifies to be rotten, is used in Chaldee for such great distress as preys upon the mind, and occasions rottenness in the bones. The meaning is, that the king was very much troubled, and exceedingly vexed with himself. And set his heart on Daniel to deliver him — The LXX. render it, kai peri tou Danihl hgwnisato to exelesqai auton, a very strong expression, implying that his anxiety to save him was so great as to throw him into an agony. And he laboured till the going down of the sun — Endeavouring to find out some exception for him from the law, and being in a great strait through the necessity he was under to have the law executed, and the regard he had for Daniel. Then these men assembled unto the king — These were bold men, and resolved to pursue their point and have their will, rather than the king should have his, in this case. The king wished to retrieve an evil act, and to retract, or at least to mitigate, a rigid and rash decree, which was acting an honourable and princely part; but they insist that the law must have its course, and its sentence be fully executed on him, who, they urged, had violated it, because it was a fundamental maxim in the constitution of the government of the Medes and Persians, that no decree or statute which the king established should be changed.

14. It has been suggested that a counter edict condemning the executioners of the former edict to a similar punishment with Daniel might have saved the king’s honor. (Compare Esther 8:11.) Certainly the later Persian kings had no difficulty in persuading their jurists to interpret these immutable laws to suit themselves.

Verse 15. Then these men assembled] Having got favourable answers, as we may presume, from many individuals, he called a parliament; but they now collectively joined to urge the execution of the law, not its repeal.

Verses 14, 15. Then the king, when he heard these things, was sore displeased with himself — Having too late discovered that the princes, in procuring him to sign this decree, had no other end or aim, but to take advantage of it to the prejudice of Daniel. The word cab, here rendered displeased, which in Hebrew signifies to be rotten, is used in Chaldee for such great distress as preys upon the mind, and occasions rottenness in the bones. The meaning is, that the king was very much troubled, and exceedingly vexed with himself. And set his heart on Daniel to deliver him — The LXX. render it, kai peri tou Danihl hgwnisato to exelesqai auton, a very strong expression, implying that his anxiety to save him was so great as to throw him into an agony. And he laboured till the going down of the sun — Endeavouring to find out some exception for him from the law, and being in a great strait through the necessity he was under to have the law executed, and the regard he had for Daniel. Then these men assembled unto the king — These were bold men, and resolved to pursue their point and have their will, rather than the king should have his, in this case. The king wished to retrieve an evil act, and to retract, or at least to mitigate, a rigid and rash decree, which was acting an honourable and princely part; but they insist that the law must have its course, and its sentence be fully executed on him, who, they urged, had violated it, because it was a fundamental maxim in the constitution of the government of the Medes and Persians, that no decree or statute which the king established should be changed.

Verse 16. Then the king commanded] With a heavy heart he was obliged to warrant this murderous conspiracy. But when passing sentence his last words were affecting: “Thy God, whom thou servest continually, he will deliver thee.” He is thy God; thou servest him, not occasionally, but continually; therefore “he will deliver thee.” Daniel had now the same kind of opportunity of showing his fidelity to God, as his three Hebrew companions before. The lions were not less terrible than the fiery furnace.

Verse 16. Then the king commanded, and they brought Daniel, &c. — The king at last, though with great reluctance, and against his conscience, yields to the violence of Daniel’s enemies, and signs the warrant for his execution: and that venerable, grave man, who carried such a mixture of majesty and sweetness in his countenance, who had so often shown himself great upon the bench, and at the council-board, but was greater upon his knees; that had power with God and man, and had prevailed, is, purely for worshipping his God, brought, as if he had been one of the vilest malefactors, and thrown into the den of lions to be devoured by them. Thus the best man in the kingdom is made a sacrifice to the vilest! Who can think of it without the utmost compassion for the sufferer, and the utmost indignation against the malicious persecutors? Now the king spake unto Daniel — Partly, perhaps, to encourage him, but chiefly, it seems, to excuse himself for giving his consent to so palpable an act of injustice and cruelty, which he ought to have resisted, whatever had been the consequence; Thy God, whom thou servest continually — Here the king bears testimony to Daniel’s integrity and fidelity to his God, notwithstanding that it had influenced him to disobey the new law; he will deliver thee — So the Chaldee, the Greek, and Vulgate; but the Syriac and Arabic render the words optatively, May he deliver thee, which seems best, as it is not likely the king, after consenting to so wicked an act, should be inspired with a persuasion from God (and he could have it no other way) of Daniel’s deliverance. He might, indeed, have heard of the miraculous preservation of Daniel’s three friends in the fiery furnace, by the power of their God, in the days of Nebuchadnezzar; but he could have no assurance that a similar miracle would now be wrought by the same God. All, therefore, that his words were intended to express, seems to be only a wishful hope, but no certain persuasion.

16. Thy God… will deliver thee — As De Wette once wrote, “Darius shows superabundant faith here.” A Babylonian king to make such a speech as this must have had more faith in Jehovah than the followers of Daniel’s God then or now. (Compare note Daniel 3:18). One ancient text in the same spirit adds this encouragement from the king: “Be of good cheer until the morning.” (See Introduction, II, 3.)

Verse 17. A stone was brought] All this precaution served the purposes of the Divine Providence. There could be no trick nor collusion here; if Daniel be preserved, it must be by the power of the Supreme God. The same precaution was taken by the Jews, in the case of the burial of our blessed Lord; and this very thing has served as one of the strongest proofs of the certainty of his resurrection and their unmixed wickedness.

Verse 17. And a stone was brought, and laid upon the mouth of the den — Because, perhaps, it was seen that the lions did not seize on him immediately; and therefore, that they might have full opportunity to satisfy their rage and hunger, Daniel’s enemies were determined he should be confined all night among them. And the king sealed it with his own signet, and with the signet of his lords — That neither the one nor the other of the parties might separately do any thing for or against Daniel. We may observe here, with Mr. Wintle, that the design of the king and of the nobles was probably different; the latter feared the king, lest he should release Daniel; the former was apprehensive that some other injury might be done to him, beyond the power of the wild beasts. Hence the Vulgate renders the conclusion of the verse, Ne quid fieret contra Danielem, That nothing might be done against Daniel; indicating the king’s desire, that the lions’ den might be closed with a sealed stone, lest the lords should put Daniel to death when they found him not slain by the lions. The king’s sealing the stone, “must naturally remind us of the like circumstances which happened at the interment of our Saviour, of whom Daniel, in this case at least, has by many been considered as a type:” see Matthew 27:60, 66.

17. Literally this den of lions is called a pit, and many critics have depended upon this as one of the best proofs of the absolute unhistoricity of the whole story. So Graf (Biblical Lexicon) asks how the lions could live in this “hole of a cistern,” and Reuss (La Bible) ridicules the idea that there was room for the lions and satraps and all the other officials in this “pit” which could be closed with a single paving stone! It is astonishing that these suggestions should have been considered weighty by Farrar and Prince and so many recent writers. While this word “pit” did often mean a dark hole or cistern, yet like our word pit (for example, the pit of a theater) it had a larger meaning, “sometimes even standing for Sheol” (Meinhold). Certainly, as Kuenen acknowledges (Onderzoek, ii, note 487), this modern notion of what the “den” must have been is quite inconsistent with the writer’s own idea, for he saw no need of a miracle to keep the lions from stifling in this dark vault which, according to these modern critics, was rendered air-tight when a stone was laid on its one small opening at the top! It seems far more reasonable that this “den” was somewhat like those now used in oriental countries. Host (quoted by Urquhart) describes one of these which he saw in Morocco, belonging to the emperor and sometimes used by him as a place of execution for criminals. It was a large square cavern below the level of the ground, open at the top but surrounded with a wall. A door in this wall constituted the mouth of the den from which steps led down to the vault below. A partition and trapdoors very similar to those used in modern and ancient lion cages enabled the keeper to clean the cages or separate the animals at will. That the Assyrian and Babylonian kings did make a specialty of captured lions, and did at times throw criminals to these beasts, is proved over and over again from the inscriptions. Several portable cages of lions, the doors of which are raised by attendants who stand on top protected by an iron screen, are pictured on the monuments. The custom of sealing the king’s treasure chambers and wine cellars with the royal signet was universal in ancient Babylonia. Even many of the clay letters and official documents of the days of Nebuchadnezzar and earlier were placed in clay envelopes and sealed. The seal was worn by every Babylonian except those of the lowest classes. It is stated that the door was sealed not only with the signet of the king but also with that of his nobles, “that nothing might be changed concerning Daniel” (R.V.), that is, in order that no one, not even the king himself, could illegally deliver him without being discovered. Gregorius Bar-Hebraeus (thirteenth century) said it was sealed with the king’s seal that the nobles might not kill him, and with the nobles’ seals that they could not say that the lions had been well fed and therefore no miracle was necessary for Daniel’s deliverance. This does not ill accord with the lesson emphasized all through this chapter (as in chapter iii), which is evidently the antagonism of the world-monarchies to righteousness, and Jehovah’s ability to preserve miraculously all of his true worshipers and bring the heathen to shame.

Verse 18. Passed the night fasting] He neither ate nor drank, had no music to solace, nor sweet odours burnt or brought before him, and he passed the night without sleep. All this points out his great sincerity; and when it is considered that Darius could not be less than sixty-two or sixty-three years of age at this time, it shows more fully the depth of his concern.

Verses 18-20. Then the king went to his palace — Vexed at himself for what he had done, and calling himself unwise and unjust for not adhering to the laws of God and nature, notwithstanding the law of the Medes and Persians; and passed the night fasting — His heart was so full of grief and fear, that he could eat no supper, nor take any kind of refreshment. Neither were instruments of music brought before him — In which, amidst his present distress and trouble, he could take no pleasure. “No doubt Daniel spent a far more pleasant night among the lions, while employed in fervent prayer, and admiring, grateful praise, than either his malicious persecutors, or the king himself,” whose solicitude about Daniel made him very unhappy, and effectually prevented him from closing his eyes in sleep. The king arose very early in the morning — Full of anxiety about Daniel; and went in haste unto the lions’ den — Concerned to know whether the faint hope he entertained of his preservation had been realized. And when he came to the den — The LXX. render it, en tw eggizein auton tw lakkw, in his approaching the den, or, when he came near to the den, as Wintle renders it; he cried with a lamentable, or doleful, voice unto Daniel — Longing to know whether he was yet alive, and yet trembling to ask the question, lest he should be answered by the roaring of the lions after more prey; O Daniel, servant of the living God — Here Darius makes an acknowledgment, that the God whom Daniel served was the true and living God, not an imaginary and fictitious deity. Nebuchadnezzar made the same confession more than once; but neither of these kings had courage to renounce the worship of the false and fictitious deities of their country. Is thy God, whom thou servest continually, able to deliver thee, &c. — That is, has he been able to deliver thee, or has he thought fit in this case to exert his power? What he doubted of, we are sure of, that the servants of the living God have a master who is well able to deliver and protect them; and who will assuredly do both the one and the other, as far as he sees will be for their good and for his glory.

18. The great king spends a sleepless night in repentance for his hasty act. The “fasting,” which was a sign of sorrow and fear, would naturally be accompanied by prayers and probably sacrifices. (Compare 10:3, and Jonah 3:7.) There was no feasting in the palace and no “dancing girls” (R.V., margin) were allowed in his presence.

Verse 19. The king arose very early] By the break of day.

Verses 18-20. Then the king went to his palace — Vexed at himself for what he had done, and calling himself unwise and unjust for not adhering to the laws of God and nature, notwithstanding the law of the Medes and Persians; and passed the night fasting — His heart was so full of grief and fear, that he could eat no supper, nor take any kind of refreshment. Neither were instruments of music brought before him — In which, amidst his present distress and trouble, he could take no pleasure. “No doubt Daniel spent a far more pleasant night among the lions, while employed in fervent prayer, and admiring, grateful praise, than either his malicious persecutors, or the king himself,” whose solicitude about Daniel made him very unhappy, and effectually prevented him from closing his eyes in sleep. The king arose very early in the morning — Full of anxiety about Daniel; and went in haste unto the lions’ den — Concerned to know whether the faint hope he entertained of his preservation had been realized. And when he came to the den — The LXX. render it, en tw eggizein auton tw lakkw, in his approaching the den, or, when he came near to the den, as Wintle renders it; he cried with a lamentable, or doleful, voice unto Daniel — Longing to know whether he was yet alive, and yet trembling to ask the question, lest he should be answered by the roaring of the lions after more prey; O Daniel, servant of the living God — Here Darius makes an acknowledgment, that the God whom Daniel served was the true and living God, not an imaginary and fictitious deity. Nebuchadnezzar made the same confession more than once; but neither of these kings had courage to renounce the worship of the false and fictitious deities of their country. Is thy God, whom thou servest continually, able to deliver thee, &c. — That is, has he been able to deliver thee, or has he thought fit in this case to exert his power? What he doubted of, we are sure of, that the servants of the living God have a master who is well able to deliver and protect them; and who will assuredly do both the one and the other, as far as he sees will be for their good and for his glory.

19, 20. One ancient Greek version adds that the king took the “satraps” with him. The king voices here the great question to which this entire book gives the answer: Is thy God, whom thou servest continually [Syr., faithfully], able to deliver thee? Not the men suffering in the midst of the Maccabean persecution alone, but men in all ages have needed to hear a glorious affirmative in answer to this question.

V. 20. Able to deliver-What he doubted of, we are sure of, that the servants of the living God, have a master who is able to deliver them and bear them out in his service.

Verse 20. He cried with a lamentable voice] His heart, full of grief, affected his speech.

Servant of the living God] The king was convinced that, unless his God saved him, his destruction was inevitable.

Verses 18-20. Then the king went to his palace — Vexed at himself for what he had done, and calling himself unwise and unjust for not adhering to the laws of God and nature, notwithstanding the law of the Medes and Persians; and passed the night fasting — His heart was so full of grief and fear, that he could eat no supper, nor take any kind of refreshment. Neither were instruments of music brought before him — In which, amidst his present distress and trouble, he could take no pleasure. “No doubt Daniel spent a far more pleasant night among the lions, while employed in fervent prayer, and admiring, grateful praise, than either his malicious persecutors, or the king himself,” whose solicitude about Daniel made him very unhappy, and effectually prevented him from closing his eyes in sleep. The king arose very early in the morning — Full of anxiety about Daniel; and went in haste unto the lions’ den — Concerned to know whether the faint hope he entertained of his preservation had been realized. And when he came to the den — The LXX. render it, en tw eggizein auton tw lakkw, in his approaching the den, or, when he came near to the den, as Wintle renders it; he cried with a lamentable, or doleful, voice unto Daniel — Longing to know whether he was yet alive, and yet trembling to ask the question, lest he should be answered by the roaring of the lions after more prey; O Daniel, servant of the living God — Here Darius makes an acknowledgment, that the God whom Daniel served was the true and living God, not an imaginary and fictitious deity. Nebuchadnezzar made the same confession more than once; but neither of these kings had courage to renounce the worship of the false and fictitious deities of their country. Is thy God, whom thou servest continually, able to deliver thee, &c. — That is, has he been able to deliver thee, or has he thought fit in this case to exert his power? What he doubted of, we are sure of, that the servants of the living God have a master who is well able to deliver and protect them; and who will assuredly do both the one and the other, as far as he sees will be for their good and for his glory.

19, 20. One ancient Greek version adds that the king took the “satraps” with him. The king voices here the great question to which this entire book gives the answer: Is thy God, whom thou servest continually [Syr., faithfully], able to deliver thee? Not the men suffering in the midst of the Maccabean persecution alone, but men in all ages have needed to hear a glorious affirmative in answer to this question.

Verses 21-23. Then said Daniel — Daniel knew the king’s voice, though it was now a doleful voice, and spake to him with all the deference and respect that was due to him. O king, live for ever — He does not reproach him for his unkindness to him, and his easiness in yielding to the malice of his persecutors; but, to show that he has heartily forgiven him, he meets him with his good wishes. Observe, reader, we must not upbraid those with the unkindnesses they have done us, who, we know, did them with reluctance, for they are very ready to upbraid themselves with them. My God hath sent his angel — The same bright and glorious being that was seen with Shadrach and his companions in the fiery furnace, (see note on Daniel 3:25,) had visited Daniel; and, it is likely, in a visible appearance, had enlightened the dark den, kept Daniel company all night, and had shut the lions’ mouths that they had not in the least hurt him. This heavenly being made even the lions’ den Daniel’s strong hold, his palace, his paradise; he never had a better night in his life. See the power of God over the fiercest creatures, and confide in his power to restrain the roaring lion, that goes about continually seeking to devour, from hurting those that are his! See the care God takes of his faithful worshippers, especially when he calls them out to suffer for him. If he keep their souls from sin, comfort their souls with his peace, and receive their souls to himself, he doth, in effect, stop the lions’ mouths that they cannot hurt them. Forasmuch as before him innocency was found in me — Daniel, in what he had done, had not offended either against God or the king. Before him, to whom he had prayed, he had been continually upright and conscientious in the discharge of his duty, endeavouring to walk unblameably before him. And also before thee, O king, have I done no hurt — He was represented to the king as disaffected to him and his government, because he had not obeyed the new law; but he could appeal to the Searcher of hearts, that he had not disobeyed it out of contumacy or stubbornness, but purely to preserve a good conscience, which is the only true principle of loyalty and obedience: see Romans 13:5. On this subject, as far as we find, Daniel had said nothing before in his own vindication, but had left it to God to clear up his integrity as the light, and God had now done it effectually, by working a miracle for his preservation. Then was the king exceeding glad — To find him alive and well; and commanded that they should take Daniel up out of the den — As Jeremiah was taken out of the dungeon: for as the decree had now been complied with, and its penalty suffered, even Daniel’s persecutors could not but own that the law was satisfied, though they were not; or, if it were altered, it was by a power superior to that of the Medes and Persians. And no manner of hurt was found upon him — He was nowhere crushed, or torn, or scared, or hurt in any way whatever; because he believed in his God — In God’s power, and love, and faithfulness; because he confided in him for protection, while he lived in obedience to his commandments.

V. 22. His angel-The same that was with the three children in the fiery furnace, whose presence made even the lion’s den a strong-hold, his palace, his paradise. See the power of God over the fiercest creatures! See the care God takes of his faithful servants, especially when they are called to suffer for him! See how ready the angels are to minister to the heirs of salvation!

Verse 22. My God hath sent his angel] Such a one as that who attended Shadrach, Meshach, and Abed-nego, in the fiery furnace, and blew aside the flames, so that they could not hurt them.

Before him innocency was found in me] Because I was innocent God has preserved me; and now that I am preserved, my innocence is fully proved.

Verses 21-23. Then said Daniel — Daniel knew the king’s voice, though it was now a doleful voice, and spake to him with all the deference and respect that was due to him. O king, live for ever — He does not reproach him for his unkindness to him, and his easiness in yielding to the malice of his persecutors; but, to show that he has heartily forgiven him, he meets him with his good wishes. Observe, reader, we must not upbraid those with the unkindnesses they have done us, who, we know, did them with reluctance, for they are very ready to upbraid themselves with them. My God hath sent his angel — The same bright and glorious being that was seen with Shadrach and his companions in the fiery furnace, (see note on Daniel 3:25,) had visited Daniel; and, it is likely, in a visible appearance, had enlightened the dark den, kept Daniel company all night, and had shut the lions’ mouths that they had not in the least hurt him. This heavenly being made even the lions’ den Daniel’s strong hold, his palace, his paradise; he never had a better night in his life. See the power of God over the fiercest creatures, and confide in his power to restrain the roaring lion, that goes about continually seeking to devour, from hurting those that are his! See the care God takes of his faithful worshippers, especially when he calls them out to suffer for him. If he keep their souls from sin, comfort their souls with his peace, and receive their souls to himself, he doth, in effect, stop the lions’ mouths that they cannot hurt them. Forasmuch as before him innocency was found in me — Daniel, in what he had done, had not offended either against God or the king. Before him, to whom he had prayed, he had been continually upright and conscientious in the discharge of his duty, endeavouring to walk unblameably before him. And also before thee, O king, have I done no hurt — He was represented to the king as disaffected to him and his government, because he had not obeyed the new law; but he could appeal to the Searcher of hearts, that he had not disobeyed it out of contumacy or stubbornness, but purely to preserve a good conscience, which is the only true principle of loyalty and obedience: see Romans 13:5. On this subject, as far as we find, Daniel had said nothing before in his own vindication, but had left it to God to clear up his integrity as the light, and God had now done it effectually, by working a miracle for his preservation. Then was the king exceeding glad — To find him alive and well; and commanded that they should take Daniel up out of the den — As Jeremiah was taken out of the dungeon: for as the decree had now been complied with, and its penalty suffered, even Daniel’s persecutors could not but own that the law was satisfied, though they were not; or, if it were altered, it was by a power superior to that of the Medes and Persians. And no manner of hurt was found upon him — He was nowhere crushed, or torn, or scared, or hurt in any way whatever; because he believed in his God — In God’s power, and love, and faithfulness; because he confided in him for protection, while he lived in obedience to his commandments.

Ver. 22. My God hath sent his angel, and hath shut the lions’ mouths. This phrase, as in Psalm 2., designates the person of Christ, where it is said, that the kings of the earth took counsel against the Lord, and against his Anointed; that is, against his Messiah.

22. Hath sent his angel — On Daniel’s view of angels see 8:16. (The primitive LXX. omits this statement.) The Persian kings would naturally interpret such a reference as this as applying to the “messenger” (angel) of Ormuzd. (See Speaker’s Commentary.) Daniel ascribed his deliverance to the fact that he had been true to his God while he had also been true in his allegiance to his king. “See how ready the angels are to minister to the heirs of salvation.” — Wesley.

Verse 23. No manner of hurt was found upon him] And why? Because he believed in his God. How mighty is faith? It interests that power in the behalf of the believer by which the sea is dried up, the mountains removed, the dead raised to life, sin forgiven, the heart purified, Satan vanquished, death conquered, and God himself delighted and glorified! See Hebrews 11:1-40.

Verses 21-23. Then said Daniel — Daniel knew the king’s voice, though it was now a doleful voice, and spake to him with all the deference and respect that was due to him. O king, live for ever — He does not reproach him for his unkindness to him, and his easiness in yielding to the malice of his persecutors; but, to show that he has heartily forgiven him, he meets him with his good wishes. Observe, reader, we must not upbraid those with the unkindnesses they have done us, who, we know, did them with reluctance, for they are very ready to upbraid themselves with them. My God hath sent his angel — The same bright and glorious being that was seen with Shadrach and his companions in the fiery furnace, (see note on Daniel 3:25,) had visited Daniel; and, it is likely, in a visible appearance, had enlightened the dark den, kept Daniel company all night, and had shut the lions’ mouths that they had not in the least hurt him. This heavenly being made even the lions’ den Daniel’s strong hold, his palace, his paradise; he never had a better night in his life. See the power of God over the fiercest creatures, and confide in his power to restrain the roaring lion, that goes about continually seeking to devour, from hurting those that are his! See the care God takes of his faithful worshippers, especially when he calls them out to suffer for him. If he keep their souls from sin, comfort their souls with his peace, and receive their souls to himself, he doth, in effect, stop the lions’ mouths that they cannot hurt them. Forasmuch as before him innocency was found in me — Daniel, in what he had done, had not offended either against God or the king. Before him, to whom he had prayed, he had been continually upright and conscientious in the discharge of his duty, endeavouring to walk unblameably before him. And also before thee, O king, have I done no hurt — He was represented to the king as disaffected to him and his government, because he had not obeyed the new law; but he could appeal to the Searcher of hearts, that he had not disobeyed it out of contumacy or stubbornness, but purely to preserve a good conscience, which is the only true principle of loyalty and obedience: see Romans 13:5. On this subject, as far as we find, Daniel had said nothing before in his own vindication, but had left it to God to clear up his integrity as the light, and God had now done it effectually, by working a miracle for his preservation. Then was the king exceeding glad — To find him alive and well; and commanded that they should take Daniel up out of the den — As Jeremiah was taken out of the dungeon: for as the decree had now been complied with, and its penalty suffered, even Daniel’s persecutors could not but own that the law was satisfied, though they were not; or, if it were altered, it was by a power superior to that of the Medes and Persians. And no manner of hurt was found upon him — He was nowhere crushed, or torn, or scared, or hurt in any way whatever; because he believed in his God — In God’s power, and love, and faithfulness; because he confided in him for protection, while he lived in obedience to his commandments.

23. For him should be omitted. The last clause is also omitted in some ancient texts.

Verse 24. They brought those men] It was perfectly just that they should suffer that death to which they had endeavoured to subject the innocent; but it was savage cruelty to destroy the women and children who had no part in the transgression.

Verse 24. And the king commanded, and they brought those men, &c. — Darius, being animated by this miracle wrought for Daniel, now begins to take courage and act like himself: those that would not suffer him to show mercy to Daniel, now God has done it for him, shall be made to feel his resentments, and he will do justice for God, who hath showed mercy for him. Daniel’s accusers, now his innocence is cleared, and Heaven itself is become his compurgator, have the same punishment inflicted on them which they designed against him, according to the law of retaliation made against false accusers, Deuteronomy 19:11, 19. Such they were now reckoned, Daniel being proved innocent; for though the fact of his praying was true, yet it was not a fault. They were cast into the den of lions, which perhaps was a punishment newly invented by themselves; it was, however, that which they maliciously designed for Daniel. And now Solomon’s observation was verified, The righteous is delivered out of trouble, and the wicked cometh in his stead. Them, their children, and their wives — According to the cruel laws and customs which prevailed in those countries, of involving whole families in the punishment due to particular persons; in opposition to which that equitable law was ordained by Moses, that the fathers should not be put to death for their children, nor the children for the fathers, Deuteronomy 24:16. And the lions had the mastery of them — This verified and magnified the miracle of their sparing Daniel; for hereby it appeared, that it was not because they were not fierce, or had not appetite, but because they were not permitted to touch him. The Lord is known by those judgments which he executeth.

Ver. 24. The king commanded—and they cast those men into the den— and their children, and their wives. The law of Moses says, The fathers shall not be put to death for their children, neither the children for their fathers. Deuteronomy 24:16. Yet the gentile nations destroy the families of those who commit high treason. Yea, the christian Spaniards have done it in the darker ages of the church. Though Darius acted now to the extent of his law, yet he was a weak prince. Xenophon says that Cyrus once reproved him for drunkenness, by observing that he, his courtiers and his cup-bearers were all kings together, when lying on the floor, vanquished with wine.

24. This awful punishment upon those who had with their tongues “eaten the pieces” of Daniel (see note 3:8) is not inconsistent with some of the actions of some despots; yet the fact that it can be mentioned by the author without a note of disapproval may show his own feelings toward the persecutors of his religion. The Old Testament is not the New Testament, and our Lord’s teaching of love for enemies is not so universally practiced yet in the Christian Church that we can afford to cast any stones at an ancient Hebrew who triumphs because of the downfall of those who have persecuted him and his people. The destruction of the innocent families of these guilty men is in accordance with the Babylonian and Persian custom. (See also Daniel 3:29.) The old Greek text states that only two men and their families were thus executed.

V. 25. In all the earth-In all that great empire. It is usual with the Turk, Tartar, Chinese, to arrogate the same universality.

Verse 25. Then king Darius wrote] And the substance of this decree, which was made by a heathen king, was to point out the perfections of the true God, and the fidelity of his devoted servant.

Verses 25-27. Then King Darius wrote to all people — He wrote to all the several nations in his extensive empire. Darius here studies to make some amends for the dishonour he had done both to God and Daniel, by now doing honour to both. I make a decree, that men tremble and fear before the God of Daniel — This decree goes further than Nebuchadnezzar’s upon the like occasion, for that only restrained people from speaking amiss of this God; but this requires them to fear before him, to maintain and express awful and reverent thoughts of him. And well might this decree be prefaced, as it is, with Peace be multiplied unto you; for the only foundation of true peace and happiness is laid in the fear of God. But though this decree goes far, it does not go far enough: had he done right, and acted according to his present convictions, he would have commanded all men, not only to tremble and fear before this God, but to trust in, love, and obey him, to forsake the service of their idols, and to call upon and worship him only, as Daniel did. But idolatry had been so long and so deeply rooted, that it was not to be extirpated by the edicts of princes, nor by any power less than that which accompanied the glorious gospel of Christ. For he is the living God, &c. — Darius here mentions the considerations which moved him to make this decree; and, in doing this, he presents us with a very just and sublime character of the true God, — a character suited to his nature, and probably such as the king had learned of Daniel. Some think he was a convert to the true religion; if so, this, together with the favours shown to the prophet, may in some measure account for the notice taken of his reign. Certainly the reasons on which he here grounds his decree, were sufficient to have justified one for the total suppression of idolatry. He delivereth and rescueth, &c. — He has an ability sufficient to support his authority and dominion, delivering his faithful servants from trouble, and rescuing them out of the hands of their enemies. He worketh signs and wonders, quite above the power of nature to effect, both in heaven and earth — By which it appears that he is sovereign Lord of both: who hath delivered Daniel from the lions — This miracle, and that of delivering Shadrach and his companions, were wrought in the eye of the world; were seen, published, and attested, by two of the greatest monarchs that ever existed: and were illustrious confirmations of the first principles of religion, abstracted from the narrow scheme of Judaism, effectual confutations of all the errors of heathenism, and very proper preparations for pure catholic Christianity.

25-27. This decree resembles very greatly, even in phrase, some of the speeches made previously to or by Nebuchadnezzar (chaps. ii, iii). The old Greek version follows a very different text and closes: “I, Darius, will worship and serve the God of Daniel all my life, for no idols made with hands can deliver as Daniel’s God delivered Daniel.”

Verse 26. I make a decree that—men tremble and fear before the God of Daniel] As in the case of the three Hebrews, Daniel 3:29. The true God was known by his servants, and by the deliverances he wrought for them. See his characters in this decree. 1. He is the living God, the Author and Giver of life; all others are dead gods. 2. He is steadfast for ever. All things change; but he is unchangeable. 3. He has a kingdom; for as he made all things, so he governs all things. 4. His kingdom shall not be destroyed. No human power can prevail against it, because it is upheld by his omnipotence. 5. His dominion is without end. It is an everlasting dominion, under an everlasting rule, by an everlasting God. 6. He delivereth them that are in danger and bondage. 7. He rescueth those who have fallen into the hands of their enemies, and implore his succour. 8. He worketh signs in the heavens. 9. And wonders upon earth; showing that both are under his sway, and are parts of his dominion. 10. And to complete all, He hath delivered Daniel. Before our own eyes he has given the fullest proof of his power and goodness, in rescuing his faithful servant from the teeth of the lions. What a fine eulogium on the great God and his faithful servant!

Verses 25-27. Then King Darius wrote to all people — He wrote to all the several nations in his extensive empire. Darius here studies to make some amends for the dishonour he had done both to God and Daniel, by now doing honour to both. I make a decree, that men tremble and fear before the God of Daniel — This decree goes further than Nebuchadnezzar’s upon the like occasion, for that only restrained people from speaking amiss of this God; but this requires them to fear before him, to maintain and express awful and reverent thoughts of him. And well might this decree be prefaced, as it is, with Peace be multiplied unto you; for the only foundation of true peace and happiness is laid in the fear of God. But though this decree goes far, it does not go far enough: had he done right, and acted according to his present convictions, he would have commanded all men, not only to tremble and fear before this God, but to trust in, love, and obey him, to forsake the service of their idols, and to call upon and worship him only, as Daniel did. But idolatry had been so long and so deeply rooted, that it was not to be extirpated by the edicts of princes, nor by any power less than that which accompanied the glorious gospel of Christ. For he is the living God, &c. — Darius here mentions the considerations which moved him to make this decree; and, in doing this, he presents us with a very just and sublime character of the true God, — a character suited to his nature, and probably such as the king had learned of Daniel. Some think he was a convert to the true religion; if so, this, together with the favours shown to the prophet, may in some measure account for the notice taken of his reign. Certainly the reasons on which he here grounds his decree, were sufficient to have justified one for the total suppression of idolatry. He delivereth and rescueth, &c. — He has an ability sufficient to support his authority and dominion, delivering his faithful servants from trouble, and rescuing them out of the hands of their enemies. He worketh signs and wonders, quite above the power of nature to effect, both in heaven and earth — By which it appears that he is sovereign Lord of both: who hath delivered Daniel from the lions — This miracle, and that of delivering Shadrach and his companions, were wrought in the eye of the world; were seen, published, and attested, by two of the greatest monarchs that ever existed: and were illustrious confirmations of the first principles of religion, abstracted from the narrow scheme of Judaism, effectual confutations of all the errors of heathenism, and very proper preparations for pure catholic Christianity.

25-27. This decree resembles very greatly, even in phrase, some of the speeches made previously to or by Nebuchadnezzar (chaps. ii, iii). The old Greek version follows a very different text and closes: “I, Darius, will worship and serve the God of Daniel all my life, for no idols made with hands can deliver as Daniel’s God delivered Daniel.”

Verses 25-27. Then King Darius wrote to all people — He wrote to all the several nations in his extensive empire. Darius here studies to make some amends for the dishonour he had done both to God and Daniel, by now doing honour to both. I make a decree, that men tremble and fear before the God of Daniel — This decree goes further than Nebuchadnezzar’s upon the like occasion, for that only restrained people from speaking amiss of this God; but this requires them to fear before him, to maintain and express awful and reverent thoughts of him. And well might this decree be prefaced, as it is, with Peace be multiplied unto you; for the only foundation of true peace and happiness is laid in the fear of God. But though this decree goes far, it does not go far enough: had he done right, and acted according to his present convictions, he would have commanded all men, not only to tremble and fear before this God, but to trust in, love, and obey him, to forsake the service of their idols, and to call upon and worship him only, as Daniel did. But idolatry had been so long and so deeply rooted, that it was not to be extirpated by the edicts of princes, nor by any power less than that which accompanied the glorious gospel of Christ. For he is the living God, &c. — Darius here mentions the considerations which moved him to make this decree; and, in doing this, he presents us with a very just and sublime character of the true God, — a character suited to his nature, and probably such as the king had learned of Daniel. Some think he was a convert to the true religion; if so, this, together with the favours shown to the prophet, may in some measure account for the notice taken of his reign. Certainly the reasons on which he here grounds his decree, were sufficient to have justified one for the total suppression of idolatry. He delivereth and rescueth, &c. — He has an ability sufficient to support his authority and dominion, delivering his faithful servants from trouble, and rescuing them out of the hands of their enemies. He worketh signs and wonders, quite above the power of nature to effect, both in heaven and earth — By which it appears that he is sovereign Lord of both: who hath delivered Daniel from the lions — This miracle, and that of delivering Shadrach and his companions, were wrought in the eye of the world; were seen, published, and attested, by two of the greatest monarchs that ever existed: and were illustrious confirmations of the first principles of religion, abstracted from the narrow scheme of Judaism, effectual confutations of all the errors of heathenism, and very proper preparations for pure catholic Christianity.

25-27. This decree resembles very greatly, even in phrase, some of the speeches made previously to or by Nebuchadnezzar (chaps. ii, iii). The old Greek version follows a very different text and closes: “I, Darius, will worship and serve the God of Daniel all my life, for no idols made with hands can deliver as Daniel’s God delivered Daniel.”

Verse 28. So this Daniel prospered] He had served five kings: Nebuchadnezzar, Evil-merodach, Belshazzar, Darius, and Cyrus. Few courtiers have had so long a reign, served so many masters without flattering any, been more successful in their management of public affairs, been so useful to the states where they were in office, or have been more owned of God, or have left such an example to posterity. Where shall we find ministers like Samuel and Daniel? None so wise, so holy, so disinterested, so useful, have ever since appeared in the nations of the earth.

DANIEL

Verse 28. So this Daniel prospered — Observe, reader, how God brought good to him out of evil! The bold stroke which his enemies made at his life became the occasion of taking them off, and their children also, who otherwise would have stood in the way of his preferment, and have been, upon all occasions, vexatious to him; and now he prospered more than ever, was more in the favour of his prince, and in reputation with the people, which gave him a great opportunity of doing good to his brethren.

28. See note Daniel 1:21. There is shown here no false idea of the succession of kings, as Prince and others claim, providing “Darius the Mede” be Gubaru. [See Introduction, III, 3, (5). For Medes and Persians see 2:39-42; 7:5.] It has long been felt that this verse could not have been written by the ancient Daniel. Von Gall (1895) thinks that perhaps Ezra added it, but this is a dangerous hypothesis in view of recent researches (Introduction, II, 4, 7). The most ancient Persian sculpture known, carved probably by a Greek artist, is the full-length portrait of this famous king in bas-relief. His face is distinctly European; his head, as also a little statuette held in his hand, is surrounded by Egyptian uraei; his body is furnished with wings like the Assyrian genii. (Compare Daniel 3:2.) Several inscriptions of Cyrus and his immediate successors are found written in three languages — Assyrian, Persian, and what is probably Median. The pythoness of Delphi had prophesied that Cyrus would vanquish Croesus (B.C. 554): —

When Media’s king shall be a mule

— Soft-footed Lydian by the foal

Of pebbly Hermos fly nor stay

Nor dread the coward’s name that do.

— Herod., 1:55.

He was probably looked upon as a “mule” because he was the offspring of the Persian or Elamite king, Cambyses, by his Median wife. Whether or not Cyrus was by blood a Persian, he certainly does call himself in his inscriptions “King of Persia,” which is all that this verse demands. Both the Babylonians and the Hebrews welcomed the rule of this strong but kindly king,

Who came, by gifted eye descried afar,

Monarch of men and thunderbolt of war.

— Earl of Carlisle.

For further particulars regarding Cyrus see Introduction, III, 3, (6), and for his “religion” see Journal American Oriental Society, 1901, pp. 160-184, etc.