Daniel 6:1–24

Daniel 6:3-5 3. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. 3. Tunc Daniel ipse fuit superior, [279] supra satrapas et praesides provinciarum: propterea quod spiritus amplior, vel, proestantior, in ipso erat: et rex cogitabat eum erigere super totum regnum. 4. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. 4. Tunc satrap?, et praesides provinciarum quaesierunt occasionem invenire contra Danielem a parte regni, [280] et omnem occasionem, [281] et nullum crimen potuerunt invenire: quia verax [282] ipse: et nulla culpa, et nullum crimen, [283] inveniebatur in ipso. 5. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. 5. Tunc viri illi dixerunt, non inveniemus in hoc Daniele ullam occasionem, nisi inveniamus in ipso ob legem Dei sui. The Prophet now relates, as I have said, the origin of a temptation which might naturally cast down the spirits of the elect people as well as his own. For although Daniel alone was cast into the lion's-den, as we shall afterwards see, yet, unless he had been liberated, the condition of the people would have been more grievous and severe. For we know the wicked petulantly insult the wretched and the innocent, when they see them suffering any adversity. If Daniel had been torn by the lions, all men would have risen up in a body against the Jews. God, therefore, here exercised the faith and patience of his servant, and also proved all the Jews by the same test, since they saw themselves liable to the most extreme sufferings in the person of a single individual, unless God had speedily afforded the assistance which he rendered. Daniel, first of all, says, he excelled all others, since a more excellent or superior spirit was in him It does not always happen that those who are remarkable for prudence or other endowments obtain greater authority and rank. In the palaces of kings we often see men of brutal dispositions holding high rank, and we need not go back to history for this. In these days kings are often gross and infatuated, and more like horses and asses than men! Hence audacity and recklessness obtain the highest honors of the palace. When Daniel says he excelled, he brings to our notice God's two-fold benefit: first, a greater portion of his Spirit was bestowed upon him; and secondly, Darius acknowledged this, and raised him to honor when he saw him endued with no ordinary industry and wisdom. We now understand the Prophet's teaching, here, as first divinely adorned with prudence and other endowments; and then, Darius was a competent judge of this, in estimating his prudence and other virtues, and holding them in great repute. Since, therefore, a noble spirit was in him, hence he overcame all others, says he; therefore the king determined to set him above the whole kingdom, that is, to place him first among the three satraps. Although it was a singular privilege with which God once blessed his people and his Prophet, yet we ought to weep over the heartlessness of kings in these days, who proudly despise God's gifts in all good men who surpass the multitude in usefulness; and at the same time enjoy the society of the ignorant like themselves, while they are slaves to avarice and rapine, and manifest the greatest cruelty and licentiousness. Since, then, we see how very unworthy kings usually are of their empire and their power, we must weep over the state of the world, because it reflects like a glass the wrath of heaven, and kings are thus destitute of counsel. At the last day, King Darius alone will be sufficient to condemn them, for he had discretion enough not to hesitate to set a captive and a foreigner over all his satraps; for this was a royal, nay, a heroic virtue in Darius to prefer this man to all his own friends. But now kings think of nothing else than preferring their own panders, buffoons, and flatterers; while they praise none but men of low character, whom God has branded with ignominy. Although they are unworthy of being reckoned among mankind, yet they esteem themselves the masters of their sovereigns, and treat the kings of these days as their slaves. This happens through their mere slothfulness, and their discarding every possible anxiety. Hence they are compelled to deliver up their command to others, and retain nothing but the title. This, as I said, is a sure proof of the wrath of heaven, since the world is at this day unworthy of the government which God exercises over it by his hand. With respect to the envy felt by the nobles, we see this vice rampant in all ages, since the aspirants to any greatness can never bear the presence of virtue. For, being guilty of evil themselves, they are necessarily bitter against the virtue of others. Nor ought it to seem surprising that the Persians who sustained the greatest labors, and passed through numerous changes of fortune, should be unable to bear with an obscure and unknown person, not only associated with them, but appointed as their superior. Their envy, then, seems to have had some pretext, either real or imaginary. But it will always be deserving of condemnation, when we find men selfishly pursuing their own advantage without any regard for the public good. Whoever aspires to power and self-advancement, without regarding the welfare of others, must necessarily be avaricious and rapacious, cruel and perfidious, as well as forgetful of his duties. Since, then, the nobles of the realm envied Daniel, they betrayed their malice, for they had no regard for the public good, but desired to seize upon all things for their own interests. In this example we observe the natural consequence of envy. And we should diligently notice this, since nothing is more tempting than gliding down from one vice to a worse. The envious man loses all sense of justice while attempting every scheme for injuring his adversary. These nobles report Daniel to have been preferred to themselves unworthily. If they had been content with this abuse, it would have been, as I said, a vice and a sign of a perverse nature. But they go far beyond this, for they seek for an occasion of crime in Daniel. We see, then, how envy excites them to the commission of crime. Thus all the envious are perpetually on the watch, while they become spies of the fortunes of those whom they envy, to oppress them by every possible means. This is one point; but when they find no crime, they trample upon justice, without modesty and without humanity, and with cruelty and perfidy lay themselves out to crush an adversary. Daniel relates this of his rivals. He says, They immediately sought occasion against him, and did not find it Then he adds how unjustly and perfidiously they sought occasion against him. There is no doubt they knew Daniel to be a pious man and approved by God; hence, when they plot against his holy Prophet, they purposely wage war with God himself, while they are blinded with the perverse passion of envy. Whence, then, does it spring? Surely from ambition. Thus we see how pestilential a plague ambition is, from which envy springs up, and afterwards perfidy and cruelty! Besides this, Daniel admonishes us by his own example to study to strive after integrity, and thus to deprive the malevolent and the wicked of all occasion against us, which they seek. We shall find no better defense against the envious and the slanderous than to conduct ourselves righteously and innocently. Whatever snares they may lay for us, they will never succeed, for our innocence will repel their malice like a shield. Meanwhile we see how Daniel escaped utter ruin, since they sought a pretext against him in something else, namely, his worship of God. Hence let us learn how we ought to esteem piety and an earnest desire for it of more value than life itself. Daniel was faithful and upright in his administration: he discharged his duty so as to close the mouth of his enemies and detractors. Thus, as I have said, integrity is the best of all protectors. Again, Daniel was in danger because he would not leave off the sincere worship of God and its outward profession. Hence we must bravely undergo all dangers whenever the worship of God is at stake. This temporary life ought not to be more precious to us than that most sacred of all things -- the preservation of God's honor unstained. We therefore see how we, by these means, are urged to the cultivation of integrity, since we cannot be more secure than when fortified by a good conscience, as Peter in his first epistle exhorts us to the same purpose, (1 Peter 3:16.) Now, whatever we may fear, and whatever events await us, even if we become subject to a hundred deaths, we ought never to decline from the pure worship of God, since Daniel did not hesitate to submit to death and enter the lion's den, because he openly professed the worship of Israel's God. As these nobles entered into this barbarous and cruel counsel for oppressing Daniel under the pretense of religion, here, again, we gather the blindness and rashness of mankind when ambition and envy seize upon their minds. For it is a matter of no moment with them to come into collision with the Almighty, [284] for they do not approach Daniel as a fellow-creature, but they leap into an insane and sacrilegious contest when they wish to extinguish the worship of God and give way to their own indulgence. Thus, as I have said, we are admonished by this example how ambition is to be guarded against and avoided, and also the envy which arises from it. The nature of this charge -- the worship of God -- afterwards follows: -- Footnotes: [279] The word ntsch, netzech, means to surpass; hence he was superior or more excellent. -- Calvin. [280] That is, in his administration. -- Calvin. [281] That is, no occasion. -- Calvin. [282] Since he was faithful and thoroughly trusty. -- Calvin. [283] He repeats the noun for "crime" twice, schyth, shechitheh. -- Calvin. [284] The French editions of 1562 and 1569, a Geneva, translate the idiomatic phrase, susque deque illis est, by ce leur est tout un; "it is all one to them." -- Ed.

Daniel 6:6-7 6. Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever. 6. Tunc satrap? et provinciarum praesides illi sociati sunt [285] apud regem, [286] et sic locuti sunt ei: Dari rex, in ?ternum vive. 7. All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions. 7. Consilium ceperunt omnes satrap? regni, proceres et praesides provinciarum, consiliarii, et duces, ut statuatur statutum regis, [287] et sanciatur edictum, ut quisquis petierit petitionem ab ullo deo et homine usque ad dies triginta hos, pr?terquam a te, rex, projiciatur in speluncam leonum. The nobles of the kingdom purposely endeavored to ruin the holy Prophet, either by casting him into the lion's den to perish or else by causing him to desist from the outward profession of worshipping God. They knew him to be so really in earnest that he would not redeem his life by so great an act of impiety, and hence they thought him doomed to death. We perceive in them great cunning; but God met them on the other hand and aided his servant, as we shall see. Meanwhile their malice was the more detestable, since they desired to destroy Daniel by this very pretense. Although they did not worship Israel's God, they knew the Prophet's mind to be pious and straightforward, and then they experienced the power of that God who was unknown to them. They did not condemn Daniel, nor blame the religion which he practiced; for, as I have said, their hatred of this man urged them to such cruelty that they rushed against the Almighty. They could not disguise from themselves the duty of worshipping God: they worshipped and adored unknown deities, and did not dare to condemn the worship of Israel's God. We see how the devil fascinated them when they dared to impute this as a crime to the holy Prophet; while we are ignorant of the manner in which their opinion was changed. Some suppose this was done because Darius could not bear with composure the glory of his son-in-law. For since he was an old man, and his relative in the flower of his age, he thought himself despised. Others think Darius to have been touched by secret emulation, and that he allowed his nobles to approach him for the purpose of deceiving the miserable and doting old man, and thus to throw dust in his eyes. But this conjecture does not seem to me sufficiently valid. Nor need I give myself much trouble in this matter, because it might happen that at the beginning of a new reign they wished to congratulate the king, and they fixed upon something new and unaccustomed, as we see often done by flatterers of royalty. Hence the old man might be deceived in this matter, since the monarchy was newly established. The king had hitherto ruled over none but Medes; now Chaldeans, Assyrians, and many other nations were added to his sway. Such an addition might intoxicate him with vain-glory, and his nobles might think this a plausible reason for offering to him divine honors. This single reason seems to me sufficient; I do not inquire further, but embrace what is probable and obvious at first sight. I defer the remainder till to-morrow. Footnotes: [285] For rgs, reges, properly signifies to "join and associate with." -- Calvin. [286] That is, they made a conspiracy, and approached the king. -- Calvin. [287] That is, royal, or from the king. -- Calvin. PRAYER. Grant, Almighty God, as thou didst govern thy servant Daniel when honors were flowing around on all sides, and he was raised to the highest dignity, and preserve him safe in his integrity and innocency amidst the universal licentiousness, -- Grant, I pray thee, that we may learn to restrain ourselves within that moderation to which thou restrictest us. May we be content with our humble station and strive to prove ourselves innocent before thee and before those with whom we have to deal; so that thy name may be glorified in us, and we may proceed under thy shelter against the malice of mankind. Whenever Satan besieges us on every side, and the wicked lay snares for us, and we are attacked by the fierceness of wild beasts, may we remain safe under thy protection, and even if we have to undergo a hundred deaths, may we learn to live and die to thee, and may thy name be glorified in us, through Christ our Lord. -- Amen.

Daniel 6:8-9 8. Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. 8. Nunc, rex, statue edictum, et obsigna scripturam, quae non ad mutandum, [288] secundum legem Medorum et Persarum, quae non transit. 9. Wherefore king Darius signed the writing and the decree. 9. Itaque ipse rex Darius obsignavit scripturam et edictum. Here, as I have said, it is sufficiently apparent how inclined to fallacies are the minds of kings when they think they can benefit themselves and increase their own dignity. For the king did not dispute long with his nobles but subscribed the edict; for he thought it might prove useful to himself and his successors: if he found the Chaldeans obedient to himself and rather prepared to deny the existence of every god than to refuse whatever he commanded! As to the use of the word, some, translate 'sr', asra, by "writing," deriving it from "to cut in," as we know that all laws were formerly graven on tablets of brass; but I interpret it more simply of their seeking from the king a signature of the writing, that is, he was to sign the edict after it was written. Which cannot be changed, they say -- meaning, the edict is unchangeable and inviolable, according to the law of the Medes and Persians, which does not pass away -- that is, which does not vanish, as also Christ says, Heaven and earth shall pass away, but my words shall not pass away, or shall never become vain. (Matthew 24:35; Mark 13:31.) As to his joining the Medes with the Persians, this arises from what we said before, since Cyrus and Darius reigned in common as colleagues. Greater dignity was granted to Darius, while the power was in the hands of Cyrus; besides, without controversy, his sons were heirs of either kingdom and of the Monarchy of the East, unless when they began to make war on each other. When they say, the law of the Medes and Persians is immutable, this is worthy of praise in laws, and sanctions their authority; thus they are strong and obtain their full effect. When laws are variable, many are necessarily injured, and no private interest is stable unless the law be without variation; besides, when there is a liberty of changing laws, license succeeds in place of justice. For those who possess the supreme power, if corrupted by gifts, promulgate first one edict and then another. Thus justice cannot flourish where change in the laws allows of so much license. But, at the same time, kings ought prudently to consider lest they promulgate any edict or law without grave and mature deliberation; and secondly, kings ought to be careful lest they be counteracted by cunning and artful plots, to which they are often liable. Hence, constancy is praiseworthy in kings and their edicts, if only they are preceded by prudence and equity. But we shall immediately see how foolishly kings affect the fame of consistency, and how their obstinacy utterly perverts justice. But we shall see this directly in its own place. It follows: Footnotes: [288] That is, which is immutable. -- Calvin.

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.

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.

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).

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 (Est 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.

decree--or, "interdict." that it be not changed-- (Est 1:19; Est 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" (Est 1:14, Est 1:19, &c.).

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).

Daniel's adversaries could have no advantage against him from any law now in being; they therefore contrive a new law, by which they hope to ensnare him, and in a matter in which they knew they should be sure of him; and such was his fidelity to his God that they gained their point. Here is, I. Darius's impious law. I call it Darius's, because he gave the royal assent to it, and otherwise it would not have been of force; but it was not properly his: he contrived it not, and was perfectly wheedled to consent to it. The presidents and princes framed the edict, brought in the bill, and by their management it was agreed to by the convention of the states, who perhaps were met at this time upon some public occasion. It is pretended that this bill which they would have to pass into a law was the result of mature deliberation, that all the presidents of the kingdom, the governors, princes, counsellors, and captains, had consulted together about it, and that they not only agreed to it, but advised it, for divers good causes and considerations, that they had done what they could to establish it for a firm decree; nay, they intimate to the king that it was carried nemine contradicente - unanimously: "All the presidents are of this mind;" and yet we are sure that Daniel, the chief of the three presidents, did not agree to it, and have reason to think that many more of the princes excepted against it as absurd and unreasonable. Note, 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. But, O the infelicity of kings, who, being under a necessity of seeing and hearing with other people's eyes and ears, are often wretchedly imposed upon! These designing men, under colour of doing honour to the king, but really intending the ruin of his favourite, press him to pass this into a law, and make it a royal statute, that whosoever shall ask a petition of any god or man for thirty days, save of the king, shall be put to death after the most barbarous manner, shall be cast into the den of lions, Dan 6:7. This is the bill they have been hatching, and they lay it before the king to be signed and passed into a law. Now, 1. There is nothing in it that has the least appearance of good, but that it magnifies the king, and makes him seem both very great and very kind to his subjects, which, they suggest, will be of good service to him now that he has newly come to his throne, and will confirm his interests. All men must be made to believe that the king is so rich, and withal so ready to all petitioners, that none in any want or distress need to apply either to God or man for relief, but to him only. And for thirty days together he will be ready to give audience to all that have any petition to present to him. It is indeed much for the honour of kings to be benefactors to their subjects and to have their ears open to their complaints and requests; but if they pretend to be their sole benefactors, and undertake to be to them instead of God, and challenge that respect from them which is due to God only, it is their disgrace, and not their honour. But, 2. There is a great deal in it that is apparently evil. It is bad enough to forbid asking a petition of any man. Must not a beggar ask an alms, or one neighbour beg a kindness of another? If the child want bread, must he not ask it of his parents, or be cast into the den of lions if he do? Nay, those that have business with the king, may they not petition those about him to introduce them? But it was much worse, and an impudent affront to all religion, to forbid asking a petition of any god. It is by prayer that we give glory to God, fetch in mercy from God; and so keep up our communion with God; and to interdict prayer for thirty days is for so long to rob God of all the tribute he has from man and to rob man of all the comfort he has in God. When the light of nature teaches us that the providence of God has the ordering and disposing of all our affairs does not the law of nature oblige us by prayer to acknowledge God and seek to him? Does not every man's heart direct him, when he is in want or distress, to call upon God, and must this be made high treason? We could not live a day without God; and can men live thirty days without prayer? Will the king himself be tied up for so long from praying to God; or, if it be allowed him, will he undertake to do it for all his subjects? Did ever any nation thus slight their gods? But see what absurdities malice will drive men to. Rather than not bring Daniel into trouble for praying to his God, they will deny themselves and all their friends the satisfaction of praying to theirs. Had they proposed only to prohibit the Jews from praying to their God, Daniel would have been as effectually ensnared; but they knew the king would not pass such a law, and therefore made it thus general. And the king, puffed up with a fancy that this would set him up as a little god, was fond of the feather in his cap (for so it was, and not a flower in his crown) and signed the writing and the decree (Dan 6:9), which, being once done, according to the constitution of the united kingdom of the Medes and Persians, was not upon any pretence whatsoever to be altered or dispensed with, or the breach of it pardoned. II. Daniel's pious disobedience to this law, Dan 6:10. He did not retire into the country, nor abscond for some time, though he knew 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 duty to him, before life itself. When Daniel knew that the writing was signed he might have gone to the king, and expostulated with him about it; nay, he might have remonstrated against it, as grounded upon a misinformation that all the presidents had consented to it, whereas he that was chief of them had never been consulted about it; but he went to his house, and applied himself to his duty, cheerfully trusting God with the event. Now observe, 1. Daniel's constant practice, which we were not informed of before this occasion, but which we have reason to think was the general practice of the pious Jews. (1.) He prayed in his house, sometimes alone and sometimes with his family about him, and made a solemn business of it. Cornelius was a man that prayed in his house, Act 10:30. Note, Every house not only may be, but ought to be, a house of prayer; where we have a tent God must have an alter, and on it we must offer spiritual sacrifices. (2.) In every prayer he gave thanks. When we pray to God for the mercies we want we must praise him for those we have received. Thanksgiving must be a part of every prayer. (3.) In his prayer and thanksgiving he had an eye to God as his God, his in covenant, and set himself as in his presence. He did this before his God, and with a regard to him. (4.) When he prayed and gave thanks he kneeled upon his knees, which is the most proper gesture in prayer, and most expressive of humility, and reverence, and submission to God. Kneeling is a begging posture, and we come to God as beggars, beggars for our lives, whom it concerns to be importunate. (5.) He opened the windows of his chamber, that the sight of the visible heavens might affect his heart with an awe of that God who dwells above the heavens; but that was not all: he opened them towards Jerusalem, the holy city, though now in ruins, to signify the affection he had for its very stones and dust (Psa 102:14) and the remembrance he had of its concerns daily in his prayers. Thus, though he himself lived great in Babylon, yet he testified his concurrence with the meanest of his brethren the captives, in remembering Jerusalem and preferring it before his chief joy, Psa 137:5, Psa 137:6. Jerusalem was the place which God had chosen to put his name there; and, when the temple was dedicated, Solomon's prayer to God was that if his people should in the land of their enemies pray unto him with their eye towards the land which he gave them, and the city he had chosen, and the house which was built to his name, then he would hear and maintain their cause (Kg1 8:48, Kg1 8:49), to which prayer Daniel had reference in this circumstance of his devotions. (6.) He did this three times a day, three times every day according to the example of David (Psa 55:17), Morning, evening, and at noon, I will pray. It is good to have our hours of prayer, not to bind, but to remind conscience; and, if we think our bodies require refreshment by food thrice a day, can we think seldomer will serve our souls? This is surely as little as may be to answer the command of praying always. (7.) He did this so openly and avowedly that all who knew him knew it to be his practice; and he thus showed it, not because he was proud of it (in the place where he was there was no room for that temptation, for it was not reputation, but reproach, that attended it), but because he was not ashamed of it. Though Daniel was a great man, he did not think it below him to be thrice a day upon his knees before his Maker and to be his own chaplain; though he was an old man, he did not think himself past it; nor, though it had been his practice from his youth up, was he weary of this well doing. Though he was a man of business, vast business, for the service of the public, he did not think that would excuse him from the daily exercises of devotion. How inexcusable then are those who have but little to do in the world, and yet will not do thus much for God and their souls! Daniel was a man famous for prayer, and for success in it (Eze 14:14), and he came to be so by thus making a conscience of prayer and making a business of it daily; and in thus doing God blessed him wonderfully. 2. Daniel's constant adherence to this practice, even when it was made by the law a capital crime. When he knew that the writing was signed he continued to do as he did aforetime, and altered not one circumstance of the performance. Many a man, yea, and many a good man, would have thought it prudence to omit it for these thirty days, when he could not do it without hazard of his life; he might have prayed so much oftener when those days had expired and the danger was over, or he might have performed the duty at another time, and in another place, so secretly that it should not be possible for his enemies to discover it; and so he might both satisfy his conscience and keep up his communion with God, and yet avoid the law, and continue in his usefulness. But, if he had done so, it would have been thought, both by his friends and by his enemies, that he had thrown up the duty for this time, through cowardice and base fear, which would have tended very much to the dishonour of God and the discouragement of his friends. Others who moved in a lower sphere might well enough act with caution; but Daniel, who had so many eyes upon him, must act with courage; and the rather because he knew that the law, when it was made, was particularly levelled against him. Note, We must not omit duty for fear of suffering, so, nor so much as seems to come short of it. In trying times great stress is laid upon our confessing Christ before men (Mat 10:32), and we must take heed lest, under pretence of discretion, we be found guilty of cowardice in the cause of God. If we do not think that this example of Daniel obliges us to do likewise, yet I am sure it forbids us to censure those that do, for God owned him in it. By his constancy to his duty it now appears that he had never been used to admit any excuse for the omission of it; for, if ever any excuse would serve to put it by, this would have served now, (1.) That it was forbidden by the king his master, and in honour of the king too; but it is an undoubted maxim, in answer to that, We are to obey …

It pleased Darius to set over the kingdom an hundred and twenty princes,.... This is the same Darius mentioned in the latter part of the preceding chapter; who, as soon as he took the kingdom of Babylon, divided it into a hundred and twenty provinces, as Jacchiades observes; as was the manner of the Medes and Persians. So Darius the son of Hystaspes divided the kingdom of Persia into twenty provinces, and set governors over each, according to Herodotus (r); to these hundred and twenty provinces seven more were afterwards added, through the victories of Cyrus and Cambyses, and Darius Itystaspes, Esther 1:1. Josephus (s), through forgetfulness, makes these princes and provinces three hundred and sixty: which should be over the whole kingdom; or, "in the whole kingdom" (t); in the several parts of it, and take care of all things relative to the civil government of it, both for the honour and advantage of the king, and the good of the subjects. (r) Thalia, sive l. 3. c. 89. (s) Antiqu. l. 10. c. 11. sect. 4. (t) "in toto regno", Pagninus, Montanus, Piscator, Cocceius; "toti regno", Junius & Tremellius.

And over these three presidents,.... To whom the hundred and twenty princes were accountable for their conduct, and to whom the people might apply for redress of grievances, if oppressed; perhaps the whole empire was divided into three greater parts, and each part had forty provinces in it, and over it a president or deputy of the king; to whom the princes of each province gave in the account of what they received for the king, and what use they made of it: (of whom Daniel was the first:) or "one" (u), who was now an old man, having been about seventy years in Babylon, and had had a large experience of the affairs of civil government, being advanced in the times of Nebuchadnezzar to high posts; and very probably Darius had heard of the wisdom of Daniel before he came to the kingdom, as well as the king of Tyre, Ezekiel 28:3 and might be informed of his prediction of Belshazzar's death, and the change of the empire: and of Belshazzar's promise to make him the third ruler in the kingdom; and he might also himself observe in him an uncommon sagacity and fitness for business of this sort. Josephus (w) says, that Darius took Daniel with him into Media, and made him one of the three presidents; and indeed no mention is made in this history of the nobles of Babylon, but only of the Medes and Persians: that the princes might give account unto them, and the king should have no damage: or loss in his revenues, through the fraud and bad management of the princes of the provinces; since they might be discovered and checked by the presidents, who were to audit their accounts: or, "have no trouble" (x); in looking over and passing the accounts of the princes. (u) Sept.; "unus", V. L. Syr. Ar. Pagninus, Montanus, Piscator, Cocceius, Michaelis. (w) Antiqu. l. 10. c. 11. sect. 4. (x) , Sept.; "ne rex molestia afficeretur", Pagninus; "ut rex illo levaretur gravamine", Munster.

Then this Daniel was preferred above the presidents and princes,.... Not only above the princes, but the presidents, being the first of them, as before: or, "he was victorious above them" (y); he got more credit and applause than they did, being more exact, diligent, and laborious, faithful, and conscientious: because an excellent spirit was in him; meaning not a spirit of grace, piety, and religion, which the Heathen king was no judge of, nor valued him for it, though it was in him; but a spirit of knowledge of civil affairs, and of prudence in managing them, and of integrity throughout the whole of his conduct: and the king thought to set him over the whole realm; or, "wherefore the king thought" (z), &c.; because there was such a spirit in him, which so qualified him for public business, he began to think of abolishing his triumvirate of presidents, and making Daniel his viceroy over the whole empire, which very probably they had got some knowledge of; and this, as well as being above them, drew the envy of them on him, and put them upon the following scheme. (y) "victorem se gerebat", Piscator, Michaelis. (z) "ideo rex", Gejerus, Michaelis.

Then the presidents and princes sought to find occasion against Daniel concerning the kingdom,.... Concerning the management of the affairs of the kingdom, he being prime minister of state; the presidents and princes joined together in this inquiry; the princes, because Daniel was so strict and exact in looking into their accounts, that no fraudulent measures were taken to cheat the king of his revenue; and the presidents, because he was preferred above them: but they could find none occasion nor fault; or "corruption" (a), that he had been guilty of any mis-administration, or any corrupt practices: forasmuch as he was faithful, neither was there any error or fault found in him; no mistake in his accounts; no blunder in his management of things; nothing done amiss, neither wilfully, nor through ignorance, negligence, or inadvertence; so faithful and upright, so prudent and discreet, so exact and careful, that the most watchful observers of him, and these envious, and his most implacable enemies, could find no fault in him, or anything, or the colour of it, to ground an accusation upon. (a) "corruptela", Pagninus, Montanus, Cocceius, Michaelis; "corruptionem", Gejerus.

Then said these men,.... To one another: we shall not find any occasion against this Daniel; whom they speak of with great disdain and contempt, calling him this Daniel, this fellow, though in the highest post in the kingdom: except we find it against him concerning the law of his God; about his religion; not that they thought he would be prevailed upon to break the law of his God in any respect; but they knew he was tenacious of the Jewish religion, and of all the laws, rites, and ceremonies of it; if therefore they could get an act passed, and signed by the king, which would any ways affect his religion, or any branch of it, or prohibit the performance of it for any time, they hoped to get an advantage of him, knowing that he would not on any consideration forsake or neglect that; which being said by his enemies was greatly to his honour.

Then these presidents and princes assembled together to the king,.... Having consulted the matter, and agreed upon and formed a scheme among themselves, and drawn up a bill or decree in form, ready to be signed by the king, whom they hoped to persuade to it; and for that end they got together, and went in a body to him. The word (b) signifies to assemble in a tumultuous and noisy way; they thought, by their number and noise, their bustle and bluster, to carry their point. Ben Melech compares it with Psalm 2:2, and said thus unto him, O King Darius, live for ever; this they said as courtiers, professing subjection to him, and affection for him, wishing him health, long life, and happiness. (b) "tumultuarie convenerunt", Montanus; "cum tumultu accurrerent", De Dieu; "convenerunt gregatim et cum strepitu", Gejerus.

All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains,.... There were but three presidents, and Daniel was one of them, so that these "all" were but "two"; they made the most of it they could; and very probably not all and everyone of the other officers mentioned were present; but they were willing to make their request appear as general as they could, in order that it might have the greater weight with the king: have consulted together to establish a royal statute, and to make a firm decree; that is, they had met together, and had drawn up a bill that might be passed into a law by having the royal assent, and be made sure and firm by the king's signing it; which is as follows: that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions; by which law all invocation of their own gods was prohibited for a month, as well as of the living and true God; but this they stuck not at, provided they could gain their point against Daniel; and they were obliged to express it in this general way, to cover their designs; for had they mentioned a particular deity, as the God of the Jews, or the God of Daniel, their views would have been seen into by the king; and not only religious invocation is here forbidden, but all civil requests are prohibited: servants might not ask anything of their masters, nor children of their parents, nor wives of their husbands, nor one neighbour of another; for this seems not to be limited to asking any thing of a man worshipped as a god; though Saadiah says there were some in Darius's kingdom that believed in, worshipped, and prayed to a man; but all men are excluded, except Darius himself, of whom only anything was to be asked for thirty days; which was not only a deifying him, but exalting him above all gods and men; and suggesting as if it was in his power to answer all the exigencies of his subjects, and supply all their wants, many of which it was impossible for him to do. Josephus (c) mentions this law in a different manner; as if the design of it was to give the people an intermission from devotion for such a time, and that they were neither to pray to Darius, nor any of the gods, during it; whereas the exception is express, "save of thee, O king". The sanction or penalty of it is, casting into the den of lions; the king's den of lions, as Jarchi, where his lions were kept; as it is usual with princes: this very probably was a punishment common in the eastern nations, as casting the Christians to the lions was usual with the Romans. (c) Antiqu. l. 10. c. 11. sect. 5.

Now, O king, establish the decree, and sign the writing,.... For they had not only agreed upon it among themselves what to propose, as to the substance of it; but they had drawn it up in writing, ready to be signed, which they urge to have done immediately: that it be not changed, according to the law of the Medes and Persians, which altereth not; when once signed by the king: mention being made of both the Medes and Persians, shows that these two nations were now united in one government; that Darius and Cyrus were partners in the empire; and it is easy to account for it why the Medes are mentioned first; because Darius was the Mede, and Cyrus the Persian; the one the uncle, the other the nephew; but afterwards, when a Persian only was on the throne, then the Persian is mentioned first, Esther 1:19.

Wherefore King Darius signed the writing and the decree. Moved to it by the number and importunity of his principal men; and chiefly through affectation of deity, which this law gave him; and that he might have an opportunity of ingratiating himself into his new subjects by his munificence and liberality, not being aware of the snare laid for his favourite, Daniel.

occasion . . . concerning the kingdom--pretext for accusation in his administration (Ecc 4:4).

Here is, I. The melancholy night which the king had, upon Daniel's account, Dan 6:18. He had said, indeed, that God would deliver him out of the danger, but at the same time he could not forgive himself for throwing him into the danger; and justly might God deprive him of a friend whom he had himself used so barbarously. He went to his palace, vexed at himself for what he had done, and calling himself unwise and unjust for not adhering to the law of God and nature with a non obstante - a negative to the law of the Medes and Persians. He ate no supper, but passed the night fasting; his heart was already full of grief and fear. He forbade the music; nothing is more unpleasing that songs sung to a heavy heart. He went to bed, but got no sleep, was full of tossings to and fro till the dawning of the day. Note, the best way to have a good night is to keep a good conscience, then we may lie down in peace. II. The solicitous enquiry he made concerning Daniel the next morning, Dan 6:19, Dan 6:20. He was up early, very early; for how could he lie in bed when he could not sleep for dreaming of Daniel, nor lie awake quietly for thinking of him? And he was no sooner up than he went in haste to the den of lions, for he could not satisfy himself to send a servant (that would not sufficiently testify his affection for Daniel), nor had he patience to stay so long as till a servant would return. When he comes to the den, not without some hopes that God had graciously undone what he had wickedly done, he cries, with a lamentable voice, as one full of concern and trouble, O Daniel! art thou alive? He longs to know, yet trembles to ask the question, fearing to be answered with the roaring of the lions after more prey: O Daniel! servant of the living God, has thy God whom thou servest made it to appear that he is able to deliver thee from the lions? If he rightly understood himself when he called him the living God, he could not doubt of his ability to keep Daniel alive, for he that has life in himself quickens whom he will; but 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 protect them and bear them out in his service. III. The joyful news he meets with - that Daniel is alive, is safe, and well, and unhurt in the lions' den, Dan 6:21, Dan 6:22. Daniel knew the king's voice, though it was now a lamentable voice, and spoke to him with all the deference and respect that were 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. Note, We should not upbraid those with the diskindnesses they have done us who, we know, did them with reluctance, and are very ready to upbraid themselves with them. The account Daniel gives the king is very pleasant; it is triumphant. 1. God has preserved his life by a miracle. Darius had called him Daniel's god (thy God whom thou servest), to which Daniel does as it were echo back, Yea, he is my God, whom I own, and who owns me, for he has sent his angel. The same bright and glorious being that was seen in the form of the Son of God with the three children in the fiery furnace had visited Daniel, and, it is likely, in a visible appearance had enlightened the dark den, and kept Daniel company all night, and had shut the lions' mouths, that they had not in the least hurt him. The angel's presence made even the lions' den his strong-hold, his palace, his paradise; he had never had a better night in his life. See the power of God over the fiercest creatures, and believe 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 keeps their souls from sin, comforts their souls with his peace, and receives their souls to himself, he does in effect stop the lions' mouths, that they cannot hurt them. See how ready the angels are to minister for the good of God's people, for they own themselves their fellow servants. 2. God has therein pleaded his cause. He was represented to the king as disaffected to him and his government. We do not find that he said any thing in his own vindication, but left it to God to clear up his integrity as the light; and he did it effectually, by working a miracle for his preservation. Daniel, in what he had done, had not offended either God or the king: Before him whom I prayed to innocency was found in me. He pretends not to a meritorious excellence, but the testimony of his conscience concerning his sincerity is his comfort - As also that before thee, O king! I have done no hurt, nor designed thee any affront. IV. The discharge of Daniel from his confinement. His prosecutors cannot but own that the law is satisfied, though they are not, or, if it be altered, it is by a power superior to that of the Medes and Persians; and therefore no cause can be shown why Daniel should not be fetched out of the den (Dan 6:23): The king was exceedingly glad to find him alive, and gave orders immediately that they should take him out of the den, as Jeremiah out of the dungeon; and, when they searched, no manner of hurt was found upon him; he was nowhere crushed nor scarred, but was kept perfectly well, because he believed in his God. Note, Those who boldly and cheerfully trust in God to protect them in the way of their duty shall never be made ashamed of their confidence in him, but shall always find him a present help. V. The committing of his prosecutors to the same prison, or place of execution rather, Dan 6:24. Darius is animated by this miracle wrought for Daniel, and now begins to take courage and act like himself. Those that would not suffer him to show mercy to Daniel shall, now that God has done it for him, be made to feel his resentments; and he will do justice for God who had shown mercy for him. Daniel's accusers, now that his innocency is cleared, and Heaven itself has become his compurgator, have the same punishment inflicted upon them which they designed against him, according to the law of retaliation made against false accusers, Deu 19:18, Deu 19:19. Such they were to be reckoned now that Daniel was proved innocent; for, though the fact 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; however, it was what they maliciously designed for Daniel. Nec lex est justior ulla qum necis artifices arte perire su - No law can be more just than that which adjudges the devisers of barbarity to perish by it, Psa 7:15, Psa 7:16; Psa 9:15, Psa 9:16. And now Solomon's observation is verified (Pro 11:8), The righteous is delivered out of trouble, and the wicked cometh in his stead. In this execution we may observe, 1. The king's severity, in ordering their wives and children to be thrown to the lions with them. How righteous are God's statutes above those of the nations! for God commanded that the children should not die for the fathers' crimes, Deu 24:16. Yet they were put to death in extraordinary cases, as those of Achan, and Saul, and Haman. 2. The lion's fierceness. They had the mastery of them immediately, and tore them to pieces before they came to the bottom of the den. This verified and magnified the miracle of their sparing Daniel; for hereby it appeared that it was not because they had not appetite, but because they had not leave. Mastiffs that are kept muzzled are the more fierce when the muzzle is taken off; so were these lions. And the Lord is known by those judgments which he executes.

Daniel 6:11 11. Then these men assembled, and found Daniel praying and making supplication before his God. 11. Tunc viri illi sociati sunt, [292] et invenerunt Danielem orantem et precantem coram Deo suo. Here the nobles of Darius display their fraud when they observe Daniel, and unite in a conspiracy against him: for no other object but the death of Daniel could have induced them to dictate this edict. Hence they agree together, and find Daniel uttering prayers and supplications to his God If Daniel had prayed with the slightest secrecy, he would not have been a victim to their snares; but he did not refuse the prospect of death. He knew the object of the edict, and expected the arrival of the nobles. We see, then, how willingly he submitted to instant death, and for no other purpose than to retain the pure worship of God, together with its outward profession. Go to, now, ye who desire to shield your perfidy, pretending that you ought not to incur danger rashly, and when the wicked surround you on all sides! You become cautious lest you should rashly throw away your lives! For Daniel, in their opinion, was to be blamed for too great simplicity and folly, since he willingly and knowingly encountered certain danger. But we have already said, he could not escape from their snare without indirectly revolting from God, for he might have been immediately reproached -- Why do you desist from your accustomed habit? Why do you close your windows? Why do you not dare to pray to your God? It appears, then, you regard the king of more importance than the reverence and fear of God. Because God's honor would have been thus sullied, Daniel, as we have already seen, spontaneously offered himself to death as a sacrifice. We are taught, also, by this example, how snares are prepared for the sons of God, however circumspectly they act, and however soberly they conduct themselves. But they ought to conduct themselves so prudently as neither to be too cunning nor too anxious, that is, they should not regard their own security so as in the meantime to forget God's requirements, and the preciousness of his name, and the necessity of a confession of faith in the proper place and time. It now follows: Footnotes: [292] Or, "collected," as others translate. -- Calvin.

Daniel 6:12 12. Then they came near, and spake before the king concerning the king's decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not. 12. Tunc accesserunt et dixerunt [293] coram rege super edicto regio, An non edictum obsignasti, ne quisquam homo peteret ab ullo deo vel homine, usque ad triginta dies hos, praeterquam abs te, rex, [294] projiceretur in speluncam leonum? Respondit rex et dixit, Firmus est sermo secundum legem Medorum et Persarum, quae non transit. Now the king's nobles approach the king as conquerors, but they do so cunningly; for they do not openly say anything about Daniel, whom they knew to be a favorite with the king; but they repeat their previous assertion concerning the impossibility of changing the edict, since the law of the Medes and Persians is inviolable and cannot be rendered void. Again, therefore, as far as they possibly can, they sanction that edict, lest the king should afterwards be free, or dare to retract what he had once commanded. We must mark the cunning with which they indirectly circumvent the king, and entangle him, by preventing the change of a single word; They come, therefore, and discourse concerning the royal edict. They do not mention the name of Daniel, but dwell upon the royal decree, so as to bind the king more firmly. It follows -- The king answered, The discourse is true We here see how kings desire praise for consistency, but they do not perceive the difference between consistency and obstinacy. For kings ought to reflect upon their own decrees, to avoid the disgrace of retracting what they have hastily promulgated. If anything has escaped them without consideration, both prudence and equity require them to correct their errors; but when they have trampled upon all regard for justice, they desire every inconsiderate command to be strictly obeyed! This is the height of folly, and we ought not to sanction a perseverance in such obstinacy, as we have already said. But the rest to-morrow. Footnotes: [293] And they have said. -- Calvin. [294] It is preferable to translate it "that any man should ask from any god or man, for thirty days, except of thee, O king." -- Calvin. PRAYER. Grant, Almighty God, since thou hast reconciled us to thyself by the precious blood of thy Son, that we may not be our own, but devoted to thee in perfect obedience, and may consecrate ourselves entirely to thee: May we offer our bodies and souls in sacrifice, and be rather prepared to suffer a hundred deaths than to decline from thy true and sincere worship. Grant us, especially, to exercise ourselves in prayer, to fly to thee every moment, and to commit ourselves to thy Fatherly care, that thy Spirit may govern us to the end. Do thou defend and sustain us, until we are collected into that heavenly kingdom which thy only-begotten Son has prepared for us by his blood. -- Amen.

Daniel 6:13 13. Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day. 13. Tunc loquuti sunt, et dixerunt coram rege: Daniel, qui est ex filiis captivitatis Jehudah, non posuit super te, rex, sensum, [295] neque ad edictum quod obsignasti: et vicibus tribus in die precatur petitionem suam. [296] Now, when Daniel's calumniators see that King Darius had no wish to defend his cause, they open up more freely what they had previously conceded; for, as we have said, if they had openly accused Daniel, their accusation could have been instantly and completely refuted; but after this sentiment had been expressed to the king, their statement is final, since by the laws of the Medes and Persians a king's decree ought to be self-acting; hence, after this is accomplished, they then come to the person. Daniel, say they, one of the captives of Judah, has not obeyed thy will, O king, nor the decree which thou hast signed. By saying, "Daniel, one of the Jewish captives," they doubtless intended to magnify his crime and to render him odious. For if any Chaldean had dared to despise the king's edict, his rashness would not have been excused. But now when Daniel, who was lately a slave and a Chaldean captive, dares to despise the king's command, who reigned over Chaldea by the right of conquest, this seemed less tolerable still. The effect is the same as if they had said, "He was lately a captive among thy slaves; thou art supreme lord, and his masters to whom he was subject are under thy yoke, because thou art their conqueror; he is but a captive and a stranger, a mere slave, and yet he rebels against thee!" We see then how they desired to poison the king's mind against him by this allusion, He is one of the captives! The words are very harmless in themselves, but they endeavor to sting their monarch in every way, and to stir up his wrath against Daniel. He does not direct his mind to thee, O king; that is, he does not reflect upon who you are, and thus he despises thy majesty and the edict which thou hast signed This is another enlargement: Daniel, therefore, did not direct his mind either to thee or to thy edict; and wilt thou bear this? Next, they recite the deed itself -- he prays three times a-day This would have been the simple narrative, Daniel has not obeyed thy command in praying to his own God; but, as I have said, they exaggerate his crime by accusing him of pride, contempt, and insolence. We see, therefore, by what artifices Daniel was oppressed by these malicious men. It now follows: Footnotes: [295] Or, has not added his own sense, or given his mind to thee. -- Calvin. [296] That is, prays according to his custom, or as usual. -- Calvin.

Daniel 6:14-15 14. Then the king, when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him. 14. Tunc rex, postquam sermonem audivit, valde tristatus est, [297] in se: et ad Danielem apposuit cor, [298] ad ipsum servandum: et usque ad occasum solis fuit solicitus ad ipsum eruendum. [299] 15. Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. 15. Tunc conglobati sunt viri illi [300] ad regem, et dixerunt, Scias, rex, quod lex Medis et Persis est, ut omne edictum et statutum quod rex statuerit, non mutetur. In the first place, Daniel recites that the king was disturbed, when he perceived the malice of his nobles which had formerly escaped him; for their intention and their object had never occurred to him; he perceives himself deceived and entrapped, and hence he is disturbed. Here again we are taught how cautiously kings ought to avoid depraved counsels, since they are besieged on every side by perfidious men, whose only object is to gain by their false representations, and to oppress their enemies, and those from whom they hope for booty or who may favor their evil courses. Because so many snares surround kings, they ought to be the more cautious in providing against cunning. They are too late in acknowledging themselves to have been overreached, when no remedy is left, partly through fear, and partly through wishing to consult their own credit; and they prefer offending God to suffering any outward disrespect from men. Since, therefore, kings consider their own honor so sacred, they persevere in their evil undertakings, even when their conscience accuses them; and even if justice itself were to appear visibly before them, yet this restraint would not be sufficient to withhold them, when ambition urges them in the opposite direction, and they are unwilling to lose the slightest portion of their reputation among men. The case of Darius supplies us with an example of this kind. First of all, it is said, He was sorrowful when he heard these words, and was anxious till the setting of the sun about the way of snatching Daniel from death He wished this to be done, if his own honor were sound and safe, and his nobles were satisfied. But on the one side, he fears disunion if his nobles should conspire to produce disturbance; and on the other side, he is moved by a foolish fear, because he does not wish to incur the charge of levity which awaited him, and hence he is vanquished and obeys the lusts of the wicked. Although, therefore, he labored till the setting of the sun to free Daniel, yet that perverse shame prevailed of which I have spoken, and then the fear of dissension. For when we do not lean upon God's help, we are always compelled to vacillate, although anxious to be honestly affected. Thus Pilate wished to liberate Christ, but was terrified by the threats of the people, when they denounced against him the displeasure of Caesar. (John 19:12.) And no wonder, since faith is alone a certain and fixed prop on which we may lean while fearlessly discharging our duty, and thus overcome all fears. But when we want confidence, we are, as I have said, sure to be changeable. Hence Darius, through fear of a conspiracy of his nobles against himself, permitted Daniel to be an innocent sufferer from their cruelty. Then that false shame is added which I have mentioned, because he was unwilling to appear without consideration, by suddenly revoking his own edict, as it was a law with the Medes and Persians that whatever proceeded from kings was inviolable! Daniel now states this. He says, those men assembled together; when they saw the king hesitate and doubt, they became fierce and contentious with him. When it is said they meet together, this relates to their inspiring him with fear. They say, Know, O king! He knew it well enough, and they need not instruct him in any unknown matter, but they treat him in a threatening manner. "What? dost thou not see how utterly the royal name will be hereafter deprived of its authority if he violates thine edict with impunity? Will you thus permit yourself to become a laughingstock? Finally, they intimate, that he would not be king unless he revenged the insult offered him by Daniel in neglecting his commandment. Know, therefore, O king, that the Persians and Medes -- he was himself king of the Medes, but it is just as if they said, What kind of rumor will be spread through all thy subject provinces; for thou knowest how far this prevails among the Medes and Persians -- the king must not change his edict. If, therefore, thou shouldst set such an example, will not all thy subjects instantly rise against thee? and wilt thou not be contemptible to them?" We see, then, how the satraps rage against their king, and frighten him from any change of counsel. And they also join the edict with the statute, which the king had resolved upon, with the view of impressing upon him the necessity of not changing a single decree which he had often and repeatedly sanctioned. It follows: Footnotes: [297] Others translate "disturbed;" others again, "was very much displeased" or grieved, for v's, bash, signifies to grieve. -- Calvin. [298] There is a change in the letters here; for vl, bel, is put for lv, leb; here it means, "he applied his heart." -- Calvin. [299] Or, to deliver him; that is, he desired to snatch him away. -- Calvin. [300] That is, conspired together, as if they approached the king in a body, to inspire the greater terror; "they assembled themselves therefore." -- Calvin.

Daniel 6:16 16. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. 16. Tunc rex loquutus est, [301] et adduxerunt Danielem, et projecerunt eum in foveam leonum. Respondit rex, et dixit Danieli, Deus tuus quem tu colis ipsum jugiter, [302] ipse liberabit te. [303] The king, as we have said, frightened by the denunciation of the nobles, condemns Daniel to death. And hence we gather the reward which kings deserve in reference to their pride, when they are compelled to submit with servility to their flatterers. How was Darius deceived by the cunning of his nobles! For he thought his authority would be strengthened, by putting the obedience of all men to this test of refusing all prayer to any god or man for a whole month. He thought he should become superior to both gods and men, if all his subjects really manifested obedience of this kind. We now see how obstinately the nobles rise against him, and denounce ultimate revolt, unless he obey them. We see that when kings take too much upon themselves, how they are exposed to infamy, and become the variest slaves of their own servants! This is common enough with earthly princes; those who possess their influence and favor applaud them in all things and even adore them; they offer every kind of flattery which can propitiate their favor; but, meanwhile, what freedom do their idols enjoy? They do not allow them any authority, nor any intercourse with the best and most faithful friends, while they are watched by their own guards. Lastly, if they are compared with the wretches who are confined in the closest dungeon, not one who is thrust down into the deepest pit, and watched by three or four guards, is not freer than kings themselves! But, as I have said, this is God's most just vengeance; since, when they cannot contain themselves in the ordinary rank and station of men, but wish to penetrate the clouds and become on a level with God, they necessarily become a laughingstock. Hence they become slaves of all their attendants, and dare not utter anything with freedom, and are without friends, and are afraid to summon their subjects to their presence, and to intrust either one or another with their wishes. Thus slaves rule the kingdoms of the world, because kings assume superiority to mortals. King Darius is an instance of this when he sent for Daniel, and commanded him to be thrown into the den of lions; his nobles force this from him, and he unwillingly obeys them. But we should notice the reason. He had lately forgotten his own mortality, he had desired to deprive the Almighty of his sway, and as it were to drag him down from heaven! For if God remains in heaven, men must pray to him; but Darius forbade any one from even daring to utter a prayer; hence as far as he could he deprived the Almighty of his power. Now he is compelled to obey his own subjects, although they exercise an almost disgraceful tyranny over him. Daniel now adds -- the king said this to him, Thy God, whom thou servest, or worshipest, faithfully, he will deliver thee! This word may be read in the optative mood, as we have said. There is no doubt that Darius really wished this; but it may mean, Thy God whom thou worshipest will deliver thee -- as if he had said, "Already I am not my own master, I am here tossed about by the blast of a tempest; my nobles compel me to this deed against my will; I, therefore, now resign thee and thy life to God, because it is not in my power to deliver thee;" as if this excuse lightened his own crime by transferring to God the power of preserving Daniel. This reason causes some to praise the piety of King Darius; but as I confess his clemency and humanity to be manifest in this speech, so it is clear that he had not a grain of piety when he thus wished to adorn himself in the spoils of deity! For although the superstitious do not seriously fear God, yet they are restrained by some dread of him; but he here wished to reduce the whole divinity to nothing. What sort of piety was this? The clemency of Darius may therefore be praised, but his sacrilegious pride can by no means be excused. Then why did he act so humanely towards Daniel? Because he had found him a faithful servant, and the regard which rendered him merciful arose from this peculiarity. He would not have manifested the same disposition towards others. If a hundred or a thousand Jews had been dragged before his tribunal, he would carelessly have condemned them all because they had disobeyed the edict! Hence he was obstinately impious and cruel. He spared Daniel for his own private advantage, and thus embraced him with his favor; but in praising his humanity, we do not perceive any sign of piety in him. But he says, the God whom thou worshipest, he will deliver thee, because, he had formerly known Daniel's prophecy concerning the destruction of the Chaldean monarchy; hence he is convinced, how Israel's God is conscious of all things, and rules everything by his will; yet, in the meantime, he neither worships him nor suffers others to do so; for as far as he could he had excluded God from his own rights. In thus attributing to God the power of delivering him, he does not act cordially; and hence his impiety is the more detestable, when he deprives God of his rights while he confesses him to be the true and only one endued with supreme power; and though he is but dust and ashes, yet he substitutes himself in his place! It now follows, -- Footnotes: [301] That is, he decreed or commanded. -- Calvin. [302] The pronoun is superfluous. -- Calvin. [303] Or, if we receive it in the manner of a prayer -- "may he deliver thee" -- Calvin.

Daniel 6:17 17. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. 17. Ed adductus fuit lapis unus et positus super os spelunc?: et obsignavit eum rex annulo suo et annulo procerum suorum, ne mutaretur placitum in Daniele. [304] There is no doubt that God's counsel provided that the nobles should seal the stone with their own rings, and thus close the mouth of the cave, and render the miracle more illustrious. For when the king approached on the morrow, the rings were all entire, and the seals all unbroken. Thus the preservation of this servant of God was manifestly by the aid of heaven and not by the art of men. Hence we see how boldly the king's nobles had compelled him to perform their pleasure. For he might seem deprived of all royal power when he delivered up to them a subject dear and faithful to himself, and ordered him to be thrown into the lions' den. They are not content with this compliance of the king; they extort another point from him -- the closing up of the mouth of the cave; and then they all seal the stone, lest any one should release Daniel. We see, then, when once liberty has been snatched away, all is over, especially when any one has become a slave by his own faults, and has attached himself to the counsels of the ungodly. For, at first, such slavery will not prevail as to induce a man to do everything which he is ordered, since he seems to be free; but when he has given himself up to such slavery as I have described, he is compelled to transgress not once or twice, but constantly and without ceasing. For example, if any one swerves from his duty through either the fear of man or flattery, or any other depraved affection, he will grant various things, not only when asked, but when urgently compelled. But when he has once submitted to the loss of freedom, he will be compelled, as I have already said, to consent to the most shameful deeds at the nod of any one. If any teacher or pastor of the Church should turn from the right path through the influence of ambition, the author of his declension will come to him again and say, What! do you dare to refuse me? Did I not obtain from you, yesterday or the day before, whatever I wished? Thus he will be compelled to transgress a second time in favor of the person to whom he has joined himself, and will also be forced to repeat the transgression continually. Thus princes also, who are not free agents through being under the tyranny of others, if they permit themselves to be overcome contrary to their conscience, lay aside all their authority, and are drawn aside in all directions by the will of their subjects. This example, then, is proposed to us in the case of King Darius, who after inflicting unjust punishment upon Daniel, adds this, He must be enclosed in the cave, and then, the stone must be sealed, -- and for what object? -- lest the doom should be changed; meaning, he did not dare to attempt anything in Daniel's favor. We see, then, how the king submitted to the greatest disgrace, because his nobles had no confidence in him; they refused to trust him when he ordered Daniel to be thrown into the lions' den, but they exacted a guarantee against his liberation, and would not suffer him to attempt anything. We thus see how disgracefully they withdrew their confidence from their king; next they use their authority against him, lest he should dare to remove the stone which had been sealed, unless he would incur the charge of falsehood by corrupting the public signatures, and of deception by falsifying the public documents. Hence this passage admonishes us against prostituting ourselves in slavery to the lust of men. Let every one serve his nearest neighbors as far as charity will allow and as custom demands. Meanwhile, no one ought to permit himself to be turned aside in different directions contrary to his conscience, because when he loses his free agency, he will be compelled to endure many affronts and to obey the foulest commands. This we see exemplified in the case of the panders to the avarice, or ambition, or cruelty of princes; for when once they are under the power of such men, they are most miserable victims; they cannot avoid the most extreme necessities, they become wretched slaves, and call down against themselves, a hundred times over, the anger of both God and man. It now follows, -- Footnotes: [304] That is, "concerning Daniel." Those who render it "against" as if the king had purposely wished to oppose their violence, pervert the whole sense, since it was doubtless done at their instigation, lest the king should secretly provide for his liberation. -- Calvin.

Daniel 6:18 18. Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him. 18. Tunc profectus est rex in palatium suum, et pernoctavit in jejunio, jejunus, et instrumenta musica [305] non fuerint allata coram ipso, [306] et somnus etiam discessit ab eo. Here Daniel relates the tardy repentance of the king, because although he was in the greatest grief, yet he did not correct his fault. And this occurs to many who are not hardened by contempt of God and their own depravity; they are drawn aside by others, and are dissatisfied with their own vices, while they still indulge in them. Would that the examples of this evil were rare in the world! but they occur everywhere before our eyes. Darius therefore is here proposed to us as intermediate between the ungodly and the wicked -- the righteous and the holy. The wicked do not hesitate to stir up the Almighty against them, and after they have dismissed all fears and all shame, they revel in their own licentiousness. Those who are ruled by the fear of God, although they sustain hard contests with the flesh, yet impose a check upon themselves, and bridle their perverse affections. Others are between the two, as I have said, not yet obstinate in their malice, and not quite satisfied with their corruption's, and still they follow them as if bound to them by ropes. Such was Darius; for he ought constantly to have repelled the calumny of his nobles; but when he saw himself so entangled by them, he ought to have opposed them manfully, and to have reproved them for so abusing their influence over him; yet he did not act thus, but rather bent before their fury. Meanwhile he bewails in his palace, and abstains from all food and delicacies. He thus shews his displeasure at the evil conduct at which he connived. We see then how ineffectual it is for our own conscience to smite us when we sin, and to cause us sorrow for our faults; we must go beyond this, so that sorrow may lead us on to repentance, as also Paul teaches us. (2 Corinthians 7:10.) Darius, then, had reduced himself to difficulties; while he bewails his fault, he does not attempt to correct it. This was, indeed, the beginning of repentance, but nothing more; and when he feels any compunction, this stirs him up and allows him neither peace nor comfort. This lesson, then, we are to learn from Daniel's narrative of King Darius passing the whole of that night in wailing. It follows afterwards, -- Footnotes: [305] Others translate "banquet" or "supper;" but this does not agree, because he first said the king passed the night fasting, therefore a different interpretation is more suitable, namely, "musical instruments." -- Calvin. [306] And thus all joys and delights ceased. -- Calvin.

Daniel 6:19-20 19. Then the king arose very early in the morning, and went in haste unto the den of lions. 19. Tunc rex in aurora, [307] surrexit cum illucesceret, et in festinatione, [308] ad speluncam leonum venit. 20. And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions? 20. Et cum appropinquasset ad foveam, ad Danielem in voce tristi, aut, lugubri, clamavit, loquutus est rex, et dixit Danieli, Daniel serve Dei viventis, Deus tuus quem tu colis ipsum jugiter, an potuit ad servandum te a leonibus? [309] Here the king begins to act with a little more consistency, when he approaches the pit. He was formerly struck down by fear as to yield to his nobles, and to forget his royal dignity by delivering himself up to them as a captive. But now he neither dreads their envy nor the perverseness of their discourse. He approaches the lions' den early in the morning, says he, -- that is, at dawn, before it was, light, coming during the twilight, and in haste. Thus we see him suffering under the most bitter grief, which overcomes all his former fears; for he might still have suffered from fear, through remembrance of that formidable denunciation, -- Thou wilt no longer enjoy thy supreme command, unless thou dost vindicate thine edict from contempt! But, as I have said, grief overcomes all fear. And yet we are unable to praise either his piety or his humanity; because, though he approaches the cave and calls out, "Daniel!" with a lamentable voice, still he is not yet angry with his nobles till he sees the servant of God perfectly safe. Then his spirits revive, as we shall see; but as yet he persists in his weakness, and is in a middle place between the perverse despisers and the hearty worshippers of God, who follow with an upright intention what they know to be just. Footnotes: [307] That is, "in the morning." -- Calvin. [308] That is, "hastily." -- Calvin. [309] That is, could he preserve thee? -- Calvin. PRAYER. Grant, Almighty Father, since thou shewest us, by the example of thy servant Daniel, how we ought to persevere with consistency in the sincere worship of thee, and thus proceed towards true greatness of mind, that we may truly devote ourselves to thee. May we not be turned aside in any direction through the lust of men, but may we persist in our holy calling, and so conquer all dangers, and arrive at length at the fruit of victory -- that happy immortality which is laid up for us in heaven, through Christ our Lord. -- Amen.

Daniel 6:21-22 21. Then said Daniel unto the king, O king, live for ever. 21. Tunc Daniel cum rege loquutus est, rex, in eternum vive. 22. My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt. 22. Deus meus misit angelum suum, et conclusit os leonum, et non nocuerunt mihi: quoniam coram ipso innocentia, [310] inventa est in me: atque atiam coram te, rex, pravitatem non commisi. Here Daniel answers the king moderately and softly, although he had been cast into the cave by his command. He might have deservedly been angry and expostulated with him, because he had been so impiously deserted by him, for King Darius had found him a faithful servant, and had used his services for his own advantage. When he saw himself oppressed by unjust calumnies, the king did not take his part so heartily as he ought; and at length, being overcome by the threats of his nobles, he ordered Daniel to be cast into the pit. Daniel might, as I have said, have complained of the king's cruelty and perfidy. He does not do this, but is silent concerning this injury, because his deliverance would sufficiently magnify the glory of God. The holy Prophet desired nothing else, except the king's welfare, which he prays for. Although he uses the ordinary phrase, yet he speaks from his heart, when he says, O king, live for ever! that is, may God protect thy life and bless thee perpetually. Many salute their kings and even their friends in this way through mere form; but there is no doubt that Daniel heartily wished the king the enjoyment of long life and happiness. He afterwards adds, My God, says he, sent his angel, and shut the lions' mouths! Thus we see that Daniel openly assigns to angels the duty of rendering assistance, while the whole power remains in the hands of God himself. He says, therefore, that he was freed by the hand and assistance of an angel, but shews how the angel was the agent and not the author of his safety. God, therefore, says he, sent his angel We have often seen how indistinctly the Chaldeans spoke when mentioning the Deity; they called their deities holy, but Daniel here ascribes the entire glory to God alone. He does not bring forward a multitude of deities according to the prevalent opinion among the profane. He puts prominently forward the unity of God; and then he adds the presence of angels as assisting God's servants, shewing how they perform whatever is enjoined upon them. Thus the whole praise of their salvation remains with the one God, since angels do not assist whomsoever they please, and are not moved by their own will, but solely in obedience to God's commands. We must now notice what follows: God had shut the lions' mouths For by these words the Prophet shews how lions and the most cruel beasts are in the hands of God, and are restrained by his secret curb, so that they can neither rage nor commit any injury unless by God's permission. We may thus learn that savage beasts are only so far injurious to us as God may permit them to humble our pride. Meanwhile, we may perceive that no beast is so cruel as to injure us by either his claws or his teeth, unless God give him the reins. And this instruction is worthy of especial notice, since we tremble at the least danger, even at the noise of a falling leaf. As we are necessarily exposed to many dangers on all sides, and surrounded by various forms of death, hence we should be harassed by wretched anxiety unless this principle supported us; not only is our life under God's protection, but nothing can injure us while he directs everything by his will and pleasure. And this principle ought to be extended to the devils themselves, and to impious and wicked men, for we know the devil to be always anxious to destroy us, like a roaring lion, for he prowls about seeking whom he may devour, as Peter says in his First Ephstle, (1 Peter 5:8.) For we see how all the impious plot for our destruction continually, and how madly they are inflamed against us. But God, who can close the lion's mouth, will also both restrain the devil and all the wicked from hurting any one without his permission. Experience also shews us how the devil and all the impious are controlled by him, for we should perish every moment unless he warded off by his opposing influence the numberless evils which ever hang over us. We ought to perceive how the singular protection of God preserves us in daily safety amidst the ferocity and madness of our foes. Daniel says he suffered no loss of any kind, because before God his righteousness was found in him. These words signify that his preservation arose from God wishing to vindicate his own glory and worship which he had commanded in his law. The Prophet does not here boast in his own righteousness, but rather shews how his deliverance arose from God's wishing to testify by a certain and clear proof his approval of that worship for which Daniel had contended even to death. We see, then, how Daniel refers all things to the approval of the worship of God. The conclusion is, he was the advocate of a pious and holy cause, and prepared to undergo death, not for any foolish imagination, nor by any rash impulse, nor any blind zeal, but because he was assured of his being a worshipper of the one God. His being the defender of the cause of piety and holiness was, as he asserts, the reason of his preservation. This is the correct conclusion. Hence we readily gather the folly of the Papists who, from this and similar passages, endeavor to establish the merit and righteousness of good works. Oh! Daniel was preserved because righteousness was found in him before God; hence God repays every man according to the merits of his works! But we must first consider Daniel's intention in the narrative before us; for, as I have said, he does not boast in his own merits, but wishes his preservation to be ascribed to the Deity as a testimony to his true and pure worship, so as to shame King Darius, and to shew all his superstitions to be impious, and especially, to admonish him concerning that sacrilegious edict by which he arrogated to himself the supreme command, and, as far as he could, abolished the very existence of God. With the view, then, of admonishing Darius, the Prophet says his cause was just. And to render the solution of the difficulty more easy, we must remark the difference between eternal salvation and special deliverance's. God frees us from eternal death, and adopts us into the hope of eternal life, not because he finds any righteousness in us but through his own gratuitous choice, and he perfects in us his own work without any respect to our works. With reference to our eternal salvation, our righteousness is by no means regarded, because whenever God examines us, he only finds materials for condemnation. But when we consider particular deliverance's, he may then notice our righteousness, not as if it were naturally ours, but he stretches forth his hand to those whom he governs by his Spirit and urges to obey his call; and if they incur any danger in their efforts to obey his will, he delivers them. The meaning then is exactly the same as if any one should assert that God favors righteous causes, but it has nothing to do with merits. Hence the Papists trifle, like children, when they use this passage to elicit from it human merits; for Daniel wished to assert nothing but the pure worship of God, as if he had said, not only his reason proceeded from God, but there was another cause for his deliverance, namely, the wish of the Almighty to shew the world experimentally the justice of his cause. He adds, And even before thee, O king, I have committed nothing wrong It is clear that the Prophet had violated the king's edict. Why, then, does he not ingenuously confess this? Nay, why does he contend that he has not transgressed against the king? Because he conducted himself with fidelity in all his duties, he could free himself from every calumny by which he knew himself oppressed, as if he had despised the king's sovereignty. But Daniel was not so bound to the king of the Persians when he claimed for himself as a god what ought not to be offered to him. We know how earthly empires are constituted by God, only on the condition that he deprives himself of nothing, but shines forth alone, and all magistrates must be set in regular order, and every authority in existence must be subject to his glory. Since, therefore, Daniel could not obey the king's edict without denying God, as we have previously seen, he did not transgress against the king by constantly persevering in that exercise of piety to which he had been accustomed, and by calling on his God three times a-day. To make this the more evident, we must remember that passage of Peter, "Fear God, honor the king." (1 Peter 2:17.) The two commands are connected together, and cannot be separated from one another. The fear of God ought to precede, that kings may obtain their authority. For if any one begins his reverence of an earthly prince by rejecting that of God, he will act preposterously, since this is a complete perversion of the order of nature. Then let God be feared in the first place, and earthly princes will obtain their authority, if only God shines forth, as I have already said. Daniel, therefore, here defends himself with justice, since he had not committed any crime against the king; for he was compelled to obey the command of God, and he neglected what the king had ordered in opposition to it. For earthly princes lay aside all their power when they rise up against God, and are unworthy of being reckoned in the number of mankind. We ought rather utterly to defy than to obey them whenever they are so restive and wish to spoil God of his rights, and, as it were, to seize upon his throne and draw him down from heaven. Now, therefore, we understand the sense of this passage. It follows, -- Footnotes: [310] Or, integrity. -- Calvin.

Daniel 6:23 23. Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God. 23. Tunc rex valde exhilaratus in se, vel, super eo, Danielem jussit educi ex spelunca: et eductus fuit Daniel ex spelunca: et nulla corruptio, vel, laesio, inventa fuit in eo: quia credidit, vel, confisus est, Deo suo. Daniel confirms what he had formerly narrated concerning the feelings of King Darius. As he had departed in anxiety to his palace, had abstained from food and drink, and had laid aside all pleasures and delights, so also he rejoiced in hearing of the wonderful deliverance from death of God's holy servant. He afterwards adds, And by the king's command Daniel was drawn out of the cave, and no corruption was found in him. This cannot be ascribed to good fortune. Hence God made his power conspicuous in providing for Daniel's safety from the grasp of the lions. He would have been torn to pieces had not God closed their mouths; and this contributes in no slight degree to magnify the miracle, since no scratch or touch was found upon his body. As the lions then spared him, it arose from God's secret counsel; and he marked this more clearly, when his calumniators were thrown into the cave, and were immediately torn by the lions, as he will soon add. But we must notice the reason which is given: He was preserved, since he trusted in his God! It will often happen, that a person may have a good cause, and yet succeed badly and unhappily; because he adds to what is otherwise worthy of praise, too great a confidence in his own counsels, prudence, and industry. Hence it is not surprising if those who undertake good causes often fail of success, as we often see among the profane. For the history of all ages bears witness, to the perishing of those who cherish a just cause; but this arises through their perverse confidence, since they never contemplated the service of God, but rather considered their own praise and the applause of the world. Hence, as ambition seized them, they became pleased with their own plans. Thus arose that saying of Brutus, "Virtue is a frivolous thing!" because he thought himself unworthily treated in fighting for the liberty of Rome, while the gods were adverse instead of propitious. As if God ought to have conferred upon him that aid which he had never hoped and never sought. For we know the pride of that hero's disposition. I bring forward but one example; but if we diligently weigh the motives which impel the profane when they fight strenuously for good objects, we shall find ambition to be the prevailing motive. No wonder then if God deserted them in this particular, since they were unworthy of experiencing his help. For this reason Daniel states, that he was safely preserved, because he trusted in his God. The Apostle refers to this in the eleventh chapter of the Ephstle to the Hebrews, (Hebrews 11:33,) where he says some were snatched away or preserved from the mouths of lions through faith. Hence he assigns the cause of Daniel's escaping in safety, and recalls us to faith. But we must here consider the meaning and force of the word "believing." For the Prophet does not simply speak of his deliverance as springing from believing Israel's God to be the true and only God, the Maker of heaven and earth, but from his committing his life to him, from his reposing on his grace, from his fixed determination that his end must be happy, if he worshipped him. Since, therefore, Daniel was certainly persuaded that his life was in God's hand, and that his hope in him was not in vain, he boldly incurred danger, and intrepidly suffered for the sincere worship of God; hence he says, he believed in God We see then that the word "belief" is not taken coldly, as the Papists dream, since their notion implies an unfolded or dead and shapeless faith, for they think faith nothing else but a confused apprehension of the Deity. Whenever men have any conception of God at all, the Papists think this to be faith; but the Holy Spirit teaches us far otherwise. For we must consider the language of the Apostle, -- We do not properly believe in God, unless we determine him to be a rewarder of all who diligently seek him. (Hebrews 11:6.) God is not sought by foolish arrogance, as if by our merits we could confer an obligation upon him; but he is sought by faith, by humility, and by invocation. But when we are persuaded that God is the rewarder of all who seek him, and we know how he ought to be sought, this is true faith. So Daniel did not doubt that God would deliver him, because he did not distrust that teaching of piety which he had learnt from a boy, and through reliance on which he had always called upon God. This, therefore, was the cause of his deliverance. Meanwhile, it is clear that Daniel's trust in God did not spring from any previous instruction concerning the result; for he rather committed his life to God, since he was prepared for death. Therefore Daniel could not acknowledge this before he was cast into the cave, and exposed to the lions, being ignorant whether God would deliver him, as we previously saw in the case of his companions, "God, if he pleases, will deliver us; but if not, we are prepared to worship Him, and to disobey thy edict." If Daniel had been taught the issue beforehand, his constancy would not have deserved much praise; but since he was willing to meet death fearlessly for the worship of God, and could deny himself and renounce the world, this is a true and serious proof of his faith and constancy. He believed therefore in God, not because he hoped for such a miracle, but because he knew his own happiness to consist in persisting in the true worship of God. So Paul says, Christ is gain to me, both in life and in death. (Philippians 1:21.) Daniel therefore rested in the help of God, but he closed his eyes to the event, and was not remarkably anxious concerning his life, but since his mind was erected towards the hope of a better life, even if he had to die a hundred times, yet he never would have failed in his confidence, because our faith is extended beyond the boundaries of this frail and corruptible life, as all the pious know well enough. What I have already touched upon afterwards follows, --

Daniel 6:24 24. And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. 24. Et jussit rex, et adduxerunt viros illos qui instruxerant [311] accusationem adversus eum, nempe Danielem; et in foveam, speluncam, leonum projecti sunt ipsi, liberi ipsorum, et uxores eorum, et nondum pervenerant ad fundum, [312] speluncae, quando dominati sunt, [313] in eos leones, et omnia ossa eorum fregerunt. By this circumstance God's virtue shone forth more clearly in preserving Daniel, because those who had accused him were immediately destroyed by the lions. For if any one should say that the lions were satisfied, or there was any other reason why Daniel was not destroyed, why, when he was withdrawn, did such great madness immediately impel those beasts to tear and devour, not one man only, but a great multitude? Not one of the nobles was preserved; next their wives and children were added. Lions scarcely ever proceed to such a pitch of savageness, and yet they all perished to a man; then how did Daniel escape? We surely see how God by this comparison wished to bear witness to his own virtue, lest any one should object that Daniel was left by the lions because they were already gorged, and desired no other prey, for they would have been content with either three or four men; but they devoured men, women, and children. Hence the mouths of the lions were clearly restrained by the divine power, since Daniel was safe during a whole night, but they perished immediately, as soon as they were cast into the cave; because we again see how these beasts were impelled by sudden madness, so that they did not wait till their prey arrived at the bottom, but devoured them as they fell. We shall leave the rest till to-morrow. Footnotes: [311] "Had enacted," "had cried out;" qui avoyent dresse ceste calomnie -- Calvin's own translation into French. [312] Or, pavement. -- Calvin. [313] Or, prevailed. -- Calvin PRAYER. Grant, Almighty God, since we were created and placed in this world by thee, and are also nourished by thy bounty, for the very purpose of consecrating our life to thee, -- Grant, I pray, that we may be prepared to live and die to thee. May we seek only to maintain the pure and sincere worship of thyself. May we so acquiesce in thy help as not to hesitate about breaking through all difficulties, and to offer ourselves to instant death, whenever thou requirest it. May we rely not only on thy promise, which remains for ever, but upon the many proofs which thou hast granted us of the present vitality of thy mighty power. Mayest thou be our deliverer in every sense, whether we live or die; and may we be blessed in persevering in our confidence in thy name, and thy true confession, until at length we are gathered into thy heavenly kingdom, which thou hast prepared for us by the blood of thine only-begotten Son. -- Amen.

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 (Kg1 8:44, Kg1 8:48; Ch2 6:29, Ch2 6:34, Ch2 6:38; Psa 5:7). chamber--the upper room, where prayer was generally offered by the Jews (Act 1:13). Not on the housetop (Act 10:9), where he would be conspicuous. upon his knees--Humble attitudes in prayer become humble suppliants. three times a day-- (Psa 55:17). The third, sixth, and ninth hour; our nine, twelve, and three o'clock (Act 2:15; Act 10:9; Act 3:1; Act 10:30; compare Dan 9:21). as . . . aforetime--not from contempt of the king's command.

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 (Mat 14:9; Mar 6:26).

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 (Act 4:19; Act 5:29).

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.

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 3:26-27 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.

stone . . . sealed--typical of Christ's entombment under a seal (Mat 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.

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.

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.

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.

his angel--the instrument, not the author, of his deliverance (Psa 91:11; Psa 34:7). shut . . . lions' mouths-- (Heb 11:33). So spiritually, God will shut the roaring lion's mouth (Pe1 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 (Mat 22:21; Pe1 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 Act 24:16).

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 (Pe1 4:19), sure of deliverance in a better life, if not in this.

(Deu 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 (Deu 24:16; Kg2 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.

Now when Daniel knew that the writing was signed,.... This he knew, either by the relation of others, or by the public proclamation of it through the city; however, he did not know of it till it was signed, or otherwise he might have prevented it by applying to the king, in whom he had great interest; but, now the thing was done, he did not solicit the abrogation of it, knowing it was in vain; nor did he go to the king with complaints against his enemies, showing the design they had in it; but let things take their own course, he being determined to be found in his duty, be it as it would: he went into his house: he left the court at the proper time of prayer, and went to his own house to perform it; he did not, in defiance of this law, go to prayer in the court, or in the streets, but retired home, as he was used to do: and his windows being opened; not to be seen of men, but that he might have a clear view of the heavens, where his God dwelt, to whom he prayed, and be the more affected with the consideration of his greatness and glory: in his chamber toward Jerusalem; it was not in the lower part of the house, nor on the top of the house, in either of which he might be more easily seen; but in his chamber, where he was wont to retire, the windows of which were opened "towards Jerusalem"; not towards the king's palace, as if he prayed to him, and so eluded the decree; nor towards the east, as the Heathens did; but towards Jerusalem, which lay to the south of Babylon; and that, either because of his remembrance of that city, his affection to it, and concern for its re-edification; or having some respect to the words of Solomon, 1 Kings 8:33, &c.; and so, according to the Jewish writers, it was the custom of their people. Ben Gersom, on the above place, says, that though they did not pray within the temple, yet they prayed, turning themselves towards it, as much as possibly they could; and even when it was destroyed, as now, yet they in praying turned to the place where it had stood, as Saadiah, Aben Ezra, and Jarchi observe: and chiefly Daniel did this, because the temple was a type of Christ, through whom the persons and prayers of the saints are acceptable unto God: he kneeled upon his knees three times a day, and prayed; kneeling is a prayer gesture, a token of reverence and humility; this was done three times a day, morning, noon, and evening; see Psalm 55:17, in the morning, before he went out about the king's business; at noon, when he returned home to dinner; and at evening, when all his work was done, and he was about to retire to bed; the hours of prayer with the Jews seem to have been the third, sixth, and ninth; that is, at nine in the morning, twelve at noon, and three in the afternoon; see Acts 2:1, and gave thanks before his God; for the benefits he daily received from him; or he "confessed before him" (d); the sins he had been guilty of, and owned the favours he partook of: as he aforetime did; as it had been his custom from his youth upward, and therefore would not omit it now, on account of this edict. (d) "confitebatur", V. L. Junius & Tremellius, Piscator, Calvin, Cocceius.

Then these men assembled,.... Gathered together, and went in a body to Daniel's house; knowing his times of prayer, and where, and in what manner, he used to pray, to see if they could find him at it as aforetime; that so they might have to accuse him with it. Saadiah says, they found a girl, and asked her what Daniel was doing? she told him that Daniel was on his knees, praying to his God in his chamber; immediately they went, and found as she had said: and found Daniel praying and making supplication before his God; they went into his house, and up into his chamber, the doors not being locked, pretending perhaps business with him, and saw him at his devotions; so that they were able, upon their own knowledge, to bring in an accusation against him for breach of the king's law, and prove it.

Then they came near,.... They went immediately from Daniel's house to the king's palace, and into the king's presence; which they could do, either by virtue of their offices, or being admitted by the proper officer in waiting: and spake before the king concerning the king's decree; at first they said nothing about Daniel, but about the decree, to get it recognized, and afresh ratified and confirmed; lest, under some pretence or another, the king should change it: hast thou not signed a decree, that every man that shall ask a petition of any god or man within thirty days, save of thee, O king, shall be cast into the den of lions? they do not say peremptorily that he had signed such a decree, but put the question to him, that they might have it affirmed by himself: the king answered and said, the thing is true, according to the law of the Medes and Persians, which altereth not; it is true that such a decree is made and signed, and it is an unalterable one; such as is every established and signed decree of the Medes and Persians: it is as if he had said, it is very true what you put me in mind of, and I will never recede from it, or nullify and make it void.

Then answered they, and spake before the king,.... Having obtained what they desired, a ratification of the decree, they open the whole affair to him they came about: that Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king: they call him "that Daniel"; by way of contempt; and, to make him the more despicable, represent him not only as a foreigner, but a captive, and therefore ought to have been humble and obedient, as Jacchiades observes; and a Jewish captive too, of all people the most odious; and, though he had been raised from a low estate to great honour and dignity, yet such was his ingratitude, that he made no account of the king, nor of his orders, but despised him: nor the decree that thou hast signed; the decree concerning making any petition to God or man for a month, which was signed with the king's own hand, and was firm and stable; and of which Daniel could not be ignorant, and therefore wilfully, and in a contemptuous manner, acted contrary to it: but maketh his petition three times a day; to whom they say not whether to God or man; but in this general way accuse him which they thought best and safest; they feared, had they mentioned his God, something might have been said in his favour to excuse him; and to aggravate the matter, they observe the frequency of his doing it, three times; so that it was not a single fact he is charged with, but what he had repeated again and again.

Then the king, when he heard these words, was sore displeased with himself,.... Or "at it" (e); or "with him"; with Daniel, not so much for what he had done, but that he had not done it with more caution, or more privately, that it might not have been known: or rather, as we render it, "with himself", that he should so rashly sign the decree, without considering the consequences of it; for he now found that he was circumvented by his princes, and that their design was not his honour and glory, but the destruction of Daniel: or the sense in general is, that what he heard was very disagreeable, afflictive, and distressing to him: and set his heart on Daniel to deliver him; he resolved, if possible, to do it; he applied his mind to it; he turned his thoughts wholly that way, and contrived all ways and means to effect it: R. Mattathiah, in Saadiah, interprets the phrase of his offering money as a ransom for his life: and he laboured till the going down of the sun to save him; from the will of the princes, and from the jaws of the lions: very probably it was early in the morning these princes found Daniel at prayer, who went immediately to the king with their accusation; so that he was all day labouring with all his might and main to find out ways and means to save his darling favourite; he studied to put such a sense upon his decree, that it might not reach Daniel's case; he strove to make the princes easy, and to persuade them to drop the affair, and not insist on the execution of the decree. (e) "super eo", Montanus; "super ipsum", De Dieu.

Then these men assembled to the king,.... Who had left him for a while to consider of the case; or they departed to consult among themselves about the king's proposals to them; or went home to their own houses to dinner, and returned in a body; they came in a tumultuous way, as the word signifies; see Daniel 6:6, they cluttered about him, and were very rude and noisy, and addressed him in an authoritative and threatening manner: and said unto the king, know O king, that the law of the Medes and Persians is, that no decree nor statute which the king establisheth may be changed; they perceived that he was desirous of altering or nullifying the decree he had made, which to have done would have been to his reputation; and to this they oppose a fundamental law of the realm, that no decree ratified by the king could be altered; to attempt to do this would be a breach of their constitution, and of dangerous consequence; it would lessen the king's authority, and be a means of his subjects rising up in rebellion against him: for that there was such a law, the king knew as well as they; nor do they say this by way of information, but to urge him to the execution of the decree; and there is no doubt to be made that there was such a fundamental law, though a foolish one, and which afterwards continued, Esther 1:19, but the instance which some writers give out of Diodorus Siculus (f), concerning Charidemus, a general of the Athenians, whom another Darius king of Persia condemned to die for the freedom of speech he used with him and afterwards repented of it, but in vain; for his royal power, as the historian observes, could not make that undone which was done; this is no proof of the immutability of the laws of the Persians, since the king's repentance was after the general's death, which then was too late. (f) Bibliothec. Hist. l. 17. p. 510.

Then the king commanded,.... Being overawed by his princes and fearing they would conspire against him, and stir up the people to rebel; and consulting his own credit lest he should be thought fickle and inconstant; he ordered the decree to be put in execution against Daniel, and delivered his favourite into their hands: and they brought Daniel, and cast him into the den of lions; not the princes but proper officers employed by them: according to the additions to this book of Daniel, there were seven lions in this den, in the Apocrypha: "And in the den there were seven lions, and they had given them every day two carcases, and two sheep: which then were not given to them, to the intent they might devour Daniel.'' (Bel 1:32) but, according to Joseph ben Gorion (g), there were ten, who used to devour ten sheep, and as many human bodies every day; but this day they had no food, and ate nothing, that they might be more greedy, and devour Daniel the sooner: now the king spake and said unto Daniel; being brought into his presence, in his palace, before he was cast into the den; or at the mouth of the den whither the king accompanied him: thy God whom thou servest continually, he will deliver thee; he calls the Lord Daniel's God, not his own, as he was not, he served other gods; yet he suggests that Daniel was right in serving him continually, in praying to him daily, the very thing for which he was cast to the lions; and expresses his confidence that his God he served would deliver him from being devoured by them; which he might conclude, from, the innocency, integrity, and faithfulness of Daniel, and from his being such a peculiar favourite of God as to be indulged with the knowledge of future things; and perhaps he might have heard of the deliverance of his three companions from the fiery furnace: though the words may be rendered, as they are by some, as a wish or prayer, "may thy God &c. deliver thee" (h); I cannot, I pray he would; it is my hearty desire that so it might be. (g) Hist. Heb. l. 1. c. 10. p. 34. (h) "liberet te", Junius & Tremellius, Piscator, Grotius, Cocceius, Michaelis.

And a stone was brought, and laid upon the mouth of the den,.... Not a heap of stones, but a single one, a very large one, sufficient to stop up the mouth of the den, that nothing might enter in at it, or be cast into it: this stone was brought by proper persons, and a sufficient number of them, according the order of the king, or his princes, or both; for what Jarchi says, of there being no stones in Babylon, only bricks, and of the angels bringing this stone out of the land of Israel, is all fabulous: but for what end it should be brought and laid is not easy to say; if it was laid here by the order of the princes, it could not surely be to keep any of his friends from going in to deliver him, for who would venture himself there? nor to keep Daniel in it, since it might be concluded, that, as soon as ever he was cast in, he would be seized upon by the lions and devoured at once; unless it can be thought, that these men saw, that when he was thrown in, the lions did not meddle with him; which they might attribute to their having been lately fed, and therefore, that he might be reserved till they were hungry, they did this: if it was by the order of the king, which is very likely, the reason might be, he believed, or at least hoped, that God would deliver him from the lions; but lest his enemies, seeing this, should throw in stones or arrows, and kill him, the mouth of the den was stopped, so Jarchi and Saadiah: no doubt but this was so ordered by the providence of God, as well as the sealing of it, that the miracle of the deliverance might appear the more manifest: and the king sealed it with his own signet, and with the signet of the lords; that none might dare to remove it; so the stone that was laid at the door of Christ's sepulchre was sealed with a seal, Matthew 27:66, the reason of sealing it follows, that the purpose might not be changed concerning Daniel: the view the lords had in it was, that the king might not change the sentence passed on Daniel, or take any methods to deliver him; and the view the king had in it might be, that should he be saved from the lions, as he hoped he would, that no other sentence might pass upon him, or he be delivered to any other kind of death.

Then the king went to his palace,.... After he had accompanied Daniel to the den, and he was cast into it, the stone was laid to the mouth of it, and that sealed; this was after sunset, for he had laboured till then to serve him, Daniel 6:14, perhaps it was late at night: and passed the night fasting; vexed for what he had done, in signing the decree; fretting because he could not save Daniel, and his heart full of grief for him, and so had no stomach to eat; went to bed without his supper, lay all night fasting, and would not eat a bit nor drink a drop of anything: neither were instruments of music brought before him; as used to be after supper, and played upon; his heart was too full, and his mind and thoughts so intent on Daniel's case, that he could not listen to music, or bear the sound of it. Jarchi interprets it a "table", to sit down at, and eat, being furnished and well served, as was usual; but this is implied in the preceding clause. Aben Ezra, Saadiah, and Jacchiades, explain by songs and musical instruments, harps and psalter and Saadiah adds, girls to sing and dance. De Dieu, from the use of the word in the Arabic language, thinks that incense is meant, which was used at feasts, and in the palaces of princes. And his sleep went from him; while he was up he could take no pleasure in eating and drinking, and hearing music; and when he was in bed, he could not sleep for thinking what he had done, and what was the case of Daniel.

Then the king arose very early in the morning,.... Or, "in the morning with light" (i) as soon as ever light appeared, or the day broke: the word for morning is doubled, and one of the letters in it is larger than usual; and all which denote not only his very great earliness in rising, but his earnestness and solicitude for Daniel, to know whether he was alive or not: and went in haste unto the den of lions; he did not send a servant, but went in person, and with as much expedition as possible, though a king, and an old man; this shows the great love and strong affection he had for Daniel, and his concern for his good and welfare. (i) "summa aurora cum luce", Junius & Tremellius; "in tempore aurorae cum luce", Piscator.

And when he came to the den, he cried with a lamentable voice unto Daniel,.... Expressing grief and sorrow his heart was full of; it was rather like howling than speaking; thus he cried before he saw Daniel, or heard him speak: when he was near to the den (k), as it may be rendered; and he was between hope and fear about Daniel's safety; when within sight of the den, and hearing of Daniel, should he be alive to speak: but when he came nearer and saw him, then the king spake and said to Daniel, O Daniel, servant of the living God; art thou alive? this is a plain case, that the God whom thou servest is the living God, since he has saved thee; and that thou art a true and faithful servant of his, seeing he has wrought such deliverance for thee: is thy God, whom thou servest continually, able to deliver thee from the lions? has he made it to appear that he is able to deliver from them? has he really done the thing? he could scarcely believe for joy, being filled with amazement; for these words are not to be considered as expressive of any doubt or hesitation he had of the power of God to save him; for he had declared he had before, yea; his confidence that he would deliver him; but of his wonder and admiration at it, the thing being so extraordinary and amazing. (k) "cum appropinquasset ad foveam", Pagninus; "quumque appropinquaret ad foveam", Piscator.

Then said Daniel unto the king,.... Whose voice he knew, though the tone of it was so much altered: O king, live for ever; he does not reproach him for delivering him into the hands of his enemies, and suffering him to be cast into that place, which he might have prevented, had he had more resolution; he knew it was done with reluctance, though with weakness; which he does not upbraid him with, but freely forgives him, and wishes him health, long life, and prosperity.

My God hath sent his angel,.... Daniel takes up the king's expression, and confirms it; he asserts God to be his God, of which he had given him a proof in sending his angel to him that night; either one of the ministering spirits about him, or the Angel of the covenant, the same with him, said to be like the Son of God, that was seen in the fiery furnace, even the Messiah in human form: and hath shut the lions' mouths, that they have not hurt me; by taking away hunger from them, or by striking terror into them; so that they had either no inclination to hurt him, or were afraid of him: forasmuch as before him innocency was found in me; either before God, or before his Angel, Daniel appeared to be an innocent and righteous person; therefore the Lord pleaded his cause, and made it to appear that he was just, and his cause good; for this is not to be understood of the merits of his works, and the causality of them to justify and save; for here he is speaking not of the righteousness of his person, but of his cause; and not of eternal, but temporal salvation: and also before thee, O king, have I done no hurt: either to his person or government; nothing that was criminal and sinful, but what was just and right, serving daily his God; and this was plain to the king, what he knew and owned; and though he had acted contrary to the decree the lords had craftily obtained, yet it was not out of disrespect to the king, but in obedience to his God; and in doing of which he had done nothing prejudicial to the king's interest.

Then was the king exceeding glad for him,.... For Daniel, because of his safety, because he was alive, and in health, and unhurt; and the speech he made was very acceptable to him, agreeable to his sentiments, and which he was satisfied was just and true: or "with", or "for himself" (l); being now eased of a guilty and distracted conscience: and commanded that they should take Daniel up out of the den; that is, he ordered those that were with him, his servants that attended him, either to roll away the stone, and so let him out; or to let down ropes, and draw him out, or ladders by which he might ascend; for one would think it would not have been safe for them to have gone down into it, to take him up: these orders the king gave without the consent of his lords, being animated to it by the miracle wrought: so Daniel was taken up out of the den, and no manner of hurt was found upon him; no bruise by throwing him into the den, no wound was made by the lions, or his flesh in the least torn by them: because he believed in his God; served and worshipped him; of which service and worship faith is a particular branch, and is put for the whole, and without which it is not pleasing and acceptable to God; he trusted the Lord, he committed himself to his power and providence; he left himself wholly in the hands of the Lord, to dispose of him, whether for life or death, as he pleased; he believed he was able to deliver him, but he was not anxious about it: for this seems not to design any particular act of faith, with respect to this miracle wrought for him, but his general trust and confidence in God; and the apostle seems to have reference to this, when among other things he ascribes to faith the stopping of the mouths of lions, Hebrews 11:33. (l) "apud se", Piscator; "apud illum", Michaelis.

And the king commanded, and they brought those men which had accused Daniel,.... Not all the hundred and twenty princes, and the two presidents; but the chief of them, who were most busy in getting the decree signed; watched Daniel's house, and what he did there; brought the charge against him to the king, and were most solicitous and urgent to have the decree put in execution against him: and they cast them into the den of lions; the servants of the king, who were sent to fetch them, and who brought these by the king's orders, cast them into the same den of lions that Daniel had been in: thus often the pit wicked men dig for others, they fall into themselves; so Haman man was hanged on the gallows he prepared for Mordecai: them, their children, and their wives; which might be according to the laws of this monarchy in capital offences, relating to affairs of state, as this was for an accusation of a prime minister of state, to take away his life; though such things were common with arbitrary princes, for the terror of others; so Haman and his sons were hanged up by Ahasuerus: this may seem cruel and inhuman, though it might be that the wives and children of these men advised them to do what they did, and were encouragers and approvers of it. Josephus (m) relates, that the enemies of Daniel, when they saw no hurt came to him, would not ascribe it to the providence of God, but to the lions being full of food; upon which the king ordered much meat to be given them, and then the men to be cast in to them, to see whether because of their fulness they would come unto them or not: and the lions had the mastery of them, and brake all their bones in pieces, or ever they came at the bottom of the den; the lions seized them at once; and though they did all they could to defend themselves, fighting with them; yet the lions were too powerful for them, and overcame them, and not only tore off their flesh, but broke their bones in pieces, and that as they were falling, before they came to the bottom, or the lower part of the den; this was a plain proof that it was not through fulness, or want of appetite, that the lions did not fall upon Daniel and devour him: this affair happened in the first year of Darius, which, according to Bishop Usher (n), and Dean Prideaux (o), and Mr. Whiston (p), was in the year of the world 3466 A.M., and 538 B.C.; Mr. Bedford (q) places it in 537 B.C. (m) Antiqu. l. 10. c. 11. sect. 6. (n) Annales Vet. Test. A. M. 3466. (o) Connexion, &c. part 1. p. 125, 128. (p) Chronological Tables, cent. 10. (q) Scripture Chronology, p. 711.

assembled--as in Dan 6:6, "assembled" or "ran hastily," so as to come upon Daniel suddenly and detect him in the act.

His grief overcame his fear of the nobles.