1It pleased Darius to set over the kingdom a hundred and twenty satraps, that they might be over the kingdom. 2And over them were three presidents, of whom Daniel was one, so that the satraps might give account to them, and that the king should have no loss. 3Then this Daniel distinguished himself above the presidents and satraps, because an excellent spirit was in him. And the king was thinking to set him over all the kingdom. 4Then the presidents and satraps sought to find occasion against Daniel concerning the kingdom. But they could find no occasion or fault because he was trustworthy. And no error or fault was found in him. 5Then these men said, We shall not find any occasion against this Daniel unless we find it against him concerning the Law of his God. 6Then these presidents and satraps gathered together to the king and said this to him, King Darius, live forever. 7All the presidents of the kingdom, the prefects, and the satraps, the officials and the governors, have planned together to establish a royal statute, and to make a firm decree, that whoever shall ask a petition of any god or man for thirty days, except from you, O king, shall be thrown into the den of lions. 8Now, O king, establish the decree and sign the document, so that it may not be changed, according to the law of the Medes and Persians, which does not pass away. 9So, King Darius signed the document and the decree. 10And when he had learned that the document was signed, Daniel went to his house. And in his roof room, with his windows open toward Jerusalem, he knelt on his knees three times a day, and prayed and praised before his God, as he did before. 11Then these men conspired together and found Daniel praying and making supplication before his God. 12Then they came near and spoke before the king concerning the king's decree, saying, Have you not signed a decree that every man who shall ask of any god or man within thirty days, except of you, O king, that he shall be thrown into the den of lions? The king answered and said, The thing is certain, according to the law of the Medes and Persians, which does not pass away. 13Then they answered and said before the king, Daniel, who is of the sons of the captives from Judah, does not show due regard to you, O king, or the decree that you have signed, but he makes his petition three times a day. 14Then the king, when he heard these words, was very displeased with himself, and he set his heart on Daniel, to deliver him. And he labored until the going down of the sun to deliver him. 15Then these men met before the king and said to the king, O king, know that the law of the Medes and Persians is that no decree or law which the king establishes may be changed. 16And the king commanded. And they brought Daniel, and they threw him into the den of lions. The king spoke and said to Daniel, Your God whom you serve continually will deliver you. 17And a stone was brought and laid on the mouth of the den. And the king sealed it with his own signet, and with the signet of his nobles, that the matter concerning Daniel might not be changed. 18Then the king went to his palace and spent the night fasting; and no entertainment was brought before him; and his sleep fled from him. 19Then the king rose up at dawn, at daybreak, and hurried to the den of lions. 20And when he came to the den, he cried with a grieving voice to Daniel. The king spoke and said to Daniel, O Daniel, servant of the living God, your God whom you always serve, is He able to deliver you from the lions? 21Then Daniel said to the king, O king, live forever! 22My God has sent His Angel, and He has shut the mouths of the lions. And they have not harmed me, because in His sight innocence was found in me. And also before you, O king, I have done no harm. 23Then the king was exceedingly glad over him. And he commanded to bring up Daniel from the den. And Daniel was brought out of the den, and no harm was found on him, because he trusted in his God. 24And the king commanded, and they brought those men who had accused Daniel. And they threw them into the den of lions, them, their sons and their wives. And the lions overpowered them and crushed all their bones before they ever reached the bottom of the den. 25Then King Darius wrote to all the peoples, the nations, and the languages who were living in all the earth: Peace be multiplied to you. 26I make a decree, that in every domain of my kingdom there shall be trembling and fear before the God of Daniel. For He is the living God and endures forever, and His kingdom is the one which shall not be destroyed. And His rule shall be to the end. 27He delivers and rescues, and He works signs and wonders in the heavens and on the earth, He who has delivered Daniel from the power of the lions. 28So this Daniel was made to prosper in the reign of Darius, and in the reign of Cyrus the Persian.
Jamieson Fausset Brown Bible Commentary 1 DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LION'S: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE. (Dan. 6:1-28)
Darius--GROTEFEND has read it in the cuneiform inscriptions at Persepolis, as Darheush, that is, "Lord-King," a name applied to many of the Medo-Persian kings in common. Three of that name occur: Darius Hystaspes, 521 B.C., in whose reign the decree was carried into effect for rebuilding the temple (
Ezra 4:5;
Hag 1:1); Darius Codomanus, 336 B.C., whom Alexander overcame, called "the Persian" (
Neh 12:22), an expression used after the rule of Macedon was set up; and Darius Cyaxares II, between Astyages and Cyrus [AESCHYLUS, The Persians, 762, 763].
hundred and twenty--satraps; set over the conquered provinces (including Babylon) by Cyrus [XENOPHON, Cyropćdia, 8.6.1]. No doubt Cyrus acted under Darius, as in the capture of Babylon; so that Daniel rightly attributes the appointment to Darius.
3 Daniel was preferred--probably because of his having so wonderfully foretold the fall of Babylon. Hence the very expression used by the queen mother on that occasion (
Dan 5:12) is here used, "because an excellent spirit was in him."
king thought to set him over the whole realm--Agreeing with Darius character, weak and averse to business, which he preferred to delegate to favorites. God overruled this to the good both of Daniel, and, through him, of His people.
4 occasion . . . concerning the kingdom--pretext for accusation in his administration (
Eccl 4:4).
5 It is the highest testimony to a godly man's walk, when his most watchful enemies can find no ground of censure save in that he walks according to the law of God even where it opposes the ways of the world.
6 assembled together--literally, "assembled hastily and tumultuously." Had they come more deliberately, the king might have refused their grant; but they gave him no time for reflection, representing that their test-decree was necessary for the safety of the king.
live for ever--ARRIAN [Alexander, 4] records that Cyrus was the first before whom prostration was practised. It is an undesigned mark of genuineness that Daniel should mention no prostration before Nebuchadnezzar or Darius (see on
Dan 3:9).
7 The Persian king was regarded as representative of the chief god, Ormuzd; the seven princes near him represented the seven Amshaspands before the throne of Ormuzd; hence Mordecai (
Esth 3:4) refused such homage to Haman, the king's prime minister, as inconsistent with what is due to God alone. A weak despot, like Darius, much under the control of his princes, might easily be persuaded that such a decree would test the obedience of the Chaldeans just conquered, and tame their proud spirits. So absolute is the king in the East, that he is regarded not merely as the ruler, but the owner, of the people.
All . . . governors . . . counsellors, &c.--Several functionaries are here specified, not mentioned in
Dan 6:4,
Dan 6:6. They evidently exaggerated the case of the weak king, as if their request was that of all the officers in the empire.
den of lions--an underground cave or pit, covered with a stone. It is an undesigned proof of genuineness, that the "fiery furnace" is not made the means of punishment here, as in
Dan 3:20; for the Persians were fire-worshippers, which the Babylonians were not.
8 decree--or, "interdict."
that it be not changed-- (
Esth 1:19;
Esth 8:8). This immutability of the king's commands was peculiar to the Medes and Persians: it was due to their regarding him infallible as the representative of Ormuzd; it was not so among the Babylonians.
Medes and Persians--The order of the names is an undesigned mark of genuineness. Cyrus the Persian reigned subordinate to Darius the Mede as to dignity, though exercising more real power. After Darius' death, the order is "the Persians and Medes" (
Esth 1:14,
Esth 1:19, &c.).
9 Such a despotic decree is quite explicable by remembering that the king, as the incarnation of Ormuzd, might demand such an act of religious obedience as a test of loyalty. Persecuting laws are always made on false pretenses. Instead of bitter complaints against men, Daniel prays to God. Though having vast business as a ruler of the empire, he finds time to pray thrice a day. Daniel's three companions (
Dan 3:12), are not alluded to here, nor any other Jew who conscientiously may have disregarded the edict, as the conspirators aimed at Daniel alone (
Dan 6:5).
10 when Daniel knew . . . writing . . . signed--and that, therefore, the power of advising the king against it was taken from him.
went into his house--withdrawing from the God-dishonoring court.
windows . . . open--not in vainglory, but that there might be no obstruction to his view of the direction in which Jerusalem, the earthly seat of Jehovah under the Old Testament, lay; and that the sight of heaven might draw his mind off from earthly thoughts. To Christ in the heavenly temple let us turn our eyes in prayer, from this land of our captivity (
1Kgs 8:44,
1Kgs 8:48;
2Chr 6:29,
2Chr 6:34,
2Chr 6:38;
Ps 5:7).
chamber--the upper room, where prayer was generally offered by the Jews (
Acts 1:13). Not on the housetop (
Acts 10:9), where he would be conspicuous.
upon his knees--Humble attitudes in prayer become humble suppliants.
three times a day-- (
Ps 55:17). The third, sixth, and ninth hour; our nine, twelve, and three o'clock (
Acts 2:15;
Acts 10:9;
Acts 3:1;
Acts 10:30; compare
Dan 9:21).
as . . . aforetime--not from contempt of the king's command.
11 assembled--as in
Dan 6:6, "assembled" or "ran hastily," so as to come upon Daniel suddenly and detect him in the act.
12 They preface their attack by alleging the king's edict, so as to get him again to confirm it unalterably, before they mention Daniel's name. Not to break a wicked promise, is not firmness, but guilty obstinacy (
Matt 14:9;
Mark 6:26).
13 That Daniel--contemptuously.
of . . . captivity of Judah--recently a captive among thy servants, the Babylonians--one whom humble obedience most becomes. Thus they aggravate his guilt, omitting mention of his being prime minister, which might only remind Darius of Daniel's state services.
regardeth not thee--because he regarded God (
Acts 4:19;
Acts 5:29).
14 displeased with himself--for having suffered himself to be entrapped into such a hasty decree (
Pro 29:20). On the one hand he was pressed by the immutability of the law, fear that the princes might conspire against him, and desire to consult for his own reputation, not to seem fickle; on the other, by regard for Daniel, and a desire to save him from the effects of his own rash decree.
till . . . going down of . . . sun--The king took this time to deliberate, thinking that after sunset Daniel would be spared till morning, and that meanwhile some way of escape would turn up. But (
Dan 6:15) the conspirators "assembled tumultuously" (literally) to prevent this delay in the execution, lest the king should meantime change his decree.
16 Thy God . . . will deliver thee--The heathen believed in the interposition of the gods at times in favor of their worshippers. Darius recognized Daniel's God as a god, but not the only true God. He had heard of the deliverance of the three youths in
Dan 3:26-
Dan 3:27 and hence augurs Daniel's deliverance. I am not my own master, and cannot deliver thee, however much I wish it. "Thy God will." Kings are the slaves of their flatterers. Men admire piety to God in others, however disregarding Him themselves.
17 stone . . . sealed--typical of Christ's entombment under a seal (
Matt 27:66). Divinely ordered, that the deliverance might be the more striking.
his own signet, and . . . of his lords--The concurrence of the lords was required for making laws. In this kingly power had fallen since it was in Nebuchadnezzar's hands. The Median king is a puppet in his lords' hands; they take the security of their own seal as well as his, that he should not release Daniel. The king's seal guaranteed Daniel from being killed by them, should he escape the lions.
18 neither were instruments of music, &c.--GESENIUS translates, "concubines." Daniel's mentioning to us as an extraordinary thing of Darius, that he neither approached his table nor his harem, agrees with XENOPHON'S picture of him as devoted to wine and women, vain, and without self-control. He is sorry for the evil which he himself had caused, yet takes no steps to remedy it. There are many such halters between good and bad, who are ill at ease in their sins, yet go forward in them, and are drawn on by others.
19 His grief overcame his fear of the nobles.
20 living God--having life Himself, and able to preserve thy life; contrasted with the lifeless idols. Darius borrowed the phrase from Daniel; God extorting from an idolater a confession of the truth.
thou servest continually--in times of persecution, as well as in times of peace.
is thy God . . . able--the language of doubt, yet hope.
21 Daniel might have indulged in anger at the king, but does not; his sole thought is, God's glory has been set forth in his deliverance.
22 his angel--the instrument, not the author, of his deliverance (
Ps 91:11;
Ps 34:7).
shut . . . lions' mouths-- (
Heb 11:33). So spiritually, God will shut the roaring lion's mouth (
1Pet 5:8) for His servants.
forasmuch as before him innocency--not absolutely (in
Dan 9:7,
Dan 9:18 he disclaims such a plea), but relatively to this case. God has attested the justice of my cause in standing up for His worship, by delivering me. Therefore, the "forasmuch" does not justify Rome's doctrine of works meriting salvation.
before thee--Obedience to God is in strictest compatibility with loyalty to the king (
Matt 22:21;
1Pet 2:17). Daniel's disobedience to the king was seeming, not real, because it was not from contempt of the king, but from regard to the King of kings (compare
Acts 24:16).
23 because he believed--"Faith" is stated in
Heb 11:33 to have been his actuating principle: a prelude to the Gospel. His belief was not with a view to a miraculous deliverance. He shut his eyes to the event, committing the keeping of his soul to God, in well-doing, as unto a faithful Creator (
1Pet 4:19), sure of deliverance in a better life, if not in this.
24 (
Deut 19:19;
Pro 19:5).
accused--literally, "devoured the bones and flesh." It was just that they who had torn Daniel's character, and sought the tearing of his person, should be themselves given to be torn in pieces (
Pro 11:8).
their children--Among the Persians, all the kindred were involved in the guilt of one culprit. The Mosaic law expressly forbade this (
Deut 24:16;
2Kgs 14:6).
or ever--that is, "before ever." The lions sparing Daniel could not have been because they were full, as they showed the keenness of their hunger on the accusers.
26 Stronger than the decree (
Dan 3:29). That was negative; this, positive; not merely men must say "nothing amiss of," but must "fear before God."
28 It was in the third year of Cyrus that Daniel's visions (Dan. 10:1-12:13) were given. Daniel "prospered" because of his prophecies (
Ezra 1:1-
Ezra 1:2).
This chapter treats of the same subject as the second chapter. But there the four kingdoms, and Messiah's final kingdom, were regarded according to their external political aspect, but here according to the mind of God concerning them, and their moral features. The outward political history had been shown in its general features to the world ruler, whose position fitted him for receiving such a revelation. But God's prophet here receives disclosures as to the characters of the powers of the world, in a religious point of view, suited to his position and receptivity. Hence in the second chapter the images are taken from the inanimate sphere; in the seventh chapter they are taken from the animate. Nebuchadnezzar saw superficially the world power as a splendid human figure, and the kingdom of God as a mere stone at the first. Daniel sees the world kingdoms in their inner essence as of an animal nature lower than human, being estranged from God; and that only in the kingdom of God ("the Son of man," the representative man) is the true dignity of man realized. So, as contrasted with Nebuchadnezzar's vision, the kingdom of God appears to Daniel, from the very first, superior to the world kingdom. For though in physical force the beasts excel man, man has essentially spiritual powers. Nebuchadnezzar's colossal image represents mankind in its own strength, but only the outward man. Daniel sees man spiritually degraded to the beast level, led by blind impulses, through his alienation from God. It is only from above that the perfect Son of man comes, and in His kingdom man attains his true destiny. Compare
Ps 8:1-
Ps 8:9 with
Gen 1:26-
Gen 1:28. Humanity is impossible without divinity: it sinks to bestiality (
Ps 32:9;
Ps 49:20;
Ps 73:22). Obstinate heathen nations are compared to "bulls" (
Ps 68:30); Egypt to the dragon in the Nile (
Isa 27:1;
Isa 51:9;
Ezek 29:3). The animal with all its sagacity looks always to the ground, without consciousness of relation to God. What elevates man is communion with God, in willing subjection to Him. The moment he tries to exalt himself to independence of God, as did Nebuchadnezzar (
Dan 4:30), he sinks to the beast's level. Daniel's acquaintance with the animal colossal figures in Babylon and Nineveh was a psychological preparation for his animal visions.
Hos 13:7-
Hos 13:8 would occur to him while viewing those ensigns of the world power. Compare
Jer 2:15;
Jer 4:7;
Jer 5:6.
