1Líbilo se pak Dariovi, aby ustanovil nad královstvím úředníků sto a dvadceti, kteříž by byli po všem království. 2Nad těmi pak hejtmany tři, z nichžto Daniel přední byl, kterýmž by úředníci onino vydávali počet, aby se králi škoda nedála. 3Tedy Daniel převyšoval ty hejtmany a úředníky, proto že duch znamenitější v něm byl. Pročež král myslil ustanoviti jej nade vším královstvím. 4Tedy hejtmané a úředníci hledali příčiny proti Danielovi s strany království, a však žádné příčiny ani vady nemohli najíti; nebo věrný byl, aniž jaký omyl neb vada nalézala se při něm. 5Protož muži ti řekli: Nenajdeme proti Danielovi tomuto žádné příčiny, jediné leč bychom našli něco proti němu s strany zákona Boha jeho. 6Tedy hejtmané a úředníci ti shromáždivše se k králi, takto mluvili k němu: Darie králi, na věky buď živ. 7Uradili se všickni hejtmané království, vývodové, úředníci, správcové a vůdcové, abys ustanovil nařízení královské, a utvrdil zápověd: Kdož by koli vložil žádost na kteréhokoli boha neb člověka do třidcíti dnů, kromě na tebe, králi, aby uvržen byl do jámy lvové. 8Nyní tedy, ó králi, potvrď zápovědi této, a vydej mandát, kterýž by nemohl změněn býti podlé práva Médského a Perského, kteréž jest neproměnitelné. 9Pročež král Darius vydal mandát a zápověd. 10Daniel pak, když se dověděl, že jest vydán mandát, všel do domu svého, kdež otevřená byla okna v pokoji jeho proti Jeruzalému, a třikrát za den klekal na kolena svá, a modlíval se a vyznával se Bohu svému, tak jakož prvé to činíval. 11Tedy muži ti shromáždivše se a nalezše Daniele, an se modlí a pokorně prosí Boha svého, 12Tedy přistoupili a mluvili k králi o zápovědi královské: Zdaliž jsi nevydal mandátu, aby každý člověk, kdož by koli něčeho žádal od kterého boha neb člověka až do třidcíti dnů, kromě od tebe, králi, uvržen byl do jámy lvové? Odpověděv král, řekl: Pravéť jest slovo to, podlé práva Médského a Perského, kteréž jest neproměnitelné. 13Tedy odpovídajíce, řekli králi: Daniel ten, kterýž jest z zajatých synů Judských, nechtěl dbáti na tvé, ó králi, nařízení, ani na mandát tvůj, kterýž jsi vydal, ale třikrát za den modlívá se modlitbou svou. 14Tedy král, jakž uslyšel tu řeč, velmi se zarmoutil nad tím, a uložil král v mysli své vysvoboditi Daniele, a až do západu slunce usiloval ho vytrhnouti. 15Ale muži ti shromáždivše se k králi, mluvili jemu: Věz, králi, že jest takové právo u Médských a Perských, aby každá výpověd a nařízení, kteréž by král ustanovil, neproměnitelné bylo. 16I řekl král, aby přivedli Daniele, a uvrhli jej do jámy lvové. Mluvil pak král a řekl Danielovi: Bůh tvůj, kterémuž sloužíš ustavičně, on vysvobodí tebe. 17A přinesen jest kámen jeden, a položen na díru té jámy, a zapečetil ji král prstenem svým a prsteny knížat svých, aby nebyl změněn ortel při Danielovi. 18I odšel král na palác svůj, a šel ležeti, nic nejeda, a ničímž se obveseliti nedal, tak že i sen jeho vzdálen byl od něho. 19Tedy král hned ráno vstav na úsvitě, s chvátáním šel k jámě lvové. 20A jakž se přiblížil k jámě, hlasem žalostným zavolal na Daniele, a promluviv král, řekl Danielovi: Danieli, služebníče Boha živého, Bůh tvůj, kterémuž ty sloužíš ustavičně, mohl-liž tě vysvoboditi od lvů? 21Tedy Daniel mluvil s králem, řka: Králi, na věky buď živ. 22Bůh můj poslal anděla svého, kterýž zavřel ústa lvů, aby mi neuškodili; nebo před ním nevina nalezena jest při mně, nýbrž ani proti tobě, králi, nic zlého jsem neučinil. 23Tedy král velmi se z toho zradoval, a rozkázal Daniele vytáhnouti z jámy. I vytažen byl Daniel z jámy, a žádného úrazu není nalezeno na něm; nebo věřil v Boha svého. 24I rozkázal král, aby přivedeni byli muži ti, kteříž osočili Daniele, a uvrženi jsou do jámy lvové, oni i synové jejich i ženy jejich, a prvé než dopadli dna té jámy, zmocnili se jich lvové, a všecky kosti jejich zetřeli. 25Tedy Darius král napsal všechněm lidem, národům a jazykům, kteříž bydlili po vší zemi: Pokoj váš rozmnožen buď. 26Ode mne vyšlo nařízení toto, aby na všem panství království mého třásli a báli se před Bohem Danielovým; nebo on jest Bůh živý a zůstávající na věky, a království jeho nebude zrušeno, ani panování jeho až do konce. 27Vysvobozuje a vytrhuje, a činí znamení a divy na nebi i na zemi, kterýž vysvobodil Daniele z moci lvů. 28Danielovi pak šťastně se vedlo v království Dariovu, a v království Cýra Perského.
Jamieson Fausset Brown Bible Commentary 1 DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LION'S: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE. (Dan. 6:1-28)
Darius--GROTEFEND has read it in the cuneiform inscriptions at Persepolis, as Darheush, that is, "Lord-King," a name applied to many of the Medo-Persian kings in common. Three of that name occur: Darius Hystaspes, 521 B.C., in whose reign the decree was carried into effect for rebuilding the temple (
Ezra 4:5;
Hag 1:1); Darius Codomanus, 336 B.C., whom Alexander overcame, called "the Persian" (
Neh 12:22), an expression used after the rule of Macedon was set up; and Darius Cyaxares II, between Astyages and Cyrus [AESCHYLUS, The Persians, 762, 763].
hundred and twenty--satraps; set over the conquered provinces (including Babylon) by Cyrus [XENOPHON, Cyropćdia, 8.6.1]. No doubt Cyrus acted under Darius, as in the capture of Babylon; so that Daniel rightly attributes the appointment to Darius.
3 Daniel was preferred--probably because of his having so wonderfully foretold the fall of Babylon. Hence the very expression used by the queen mother on that occasion (
Dan 5:12) is here used, "because an excellent spirit was in him."
king thought to set him over the whole realm--Agreeing with Darius character, weak and averse to business, which he preferred to delegate to favorites. God overruled this to the good both of Daniel, and, through him, of His people.
4 occasion . . . concerning the kingdom--pretext for accusation in his administration (
Eccl 4:4).
5 It is the highest testimony to a godly man's walk, when his most watchful enemies can find no ground of censure save in that he walks according to the law of God even where it opposes the ways of the world.
6 assembled together--literally, "assembled hastily and tumultuously." Had they come more deliberately, the king might have refused their grant; but they gave him no time for reflection, representing that their test-decree was necessary for the safety of the king.
live for ever--ARRIAN [Alexander, 4] records that Cyrus was the first before whom prostration was practised. It is an undesigned mark of genuineness that Daniel should mention no prostration before Nebuchadnezzar or Darius (see on
Dan 3:9).
7 The Persian king was regarded as representative of the chief god, Ormuzd; the seven princes near him represented the seven Amshaspands before the throne of Ormuzd; hence Mordecai (
Esth 3:4) refused such homage to Haman, the king's prime minister, as inconsistent with what is due to God alone. A weak despot, like Darius, much under the control of his princes, might easily be persuaded that such a decree would test the obedience of the Chaldeans just conquered, and tame their proud spirits. So absolute is the king in the East, that he is regarded not merely as the ruler, but the owner, of the people.
All . . . governors . . . counsellors, &c.--Several functionaries are here specified, not mentioned in
Dan 6:4,
Dan 6:6. They evidently exaggerated the case of the weak king, as if their request was that of all the officers in the empire.
den of lions--an underground cave or pit, covered with a stone. It is an undesigned proof of genuineness, that the "fiery furnace" is not made the means of punishment here, as in
Dan 3:20; for the Persians were fire-worshippers, which the Babylonians were not.
8 decree--or, "interdict."
that it be not changed-- (
Esth 1:19;
Esth 8:8). This immutability of the king's commands was peculiar to the Medes and Persians: it was due to their regarding him infallible as the representative of Ormuzd; it was not so among the Babylonians.
Medes and Persians--The order of the names is an undesigned mark of genuineness. Cyrus the Persian reigned subordinate to Darius the Mede as to dignity, though exercising more real power. After Darius' death, the order is "the Persians and Medes" (
Esth 1:14,
Esth 1:19, &c.).
9 Such a despotic decree is quite explicable by remembering that the king, as the incarnation of Ormuzd, might demand such an act of religious obedience as a test of loyalty. Persecuting laws are always made on false pretenses. Instead of bitter complaints against men, Daniel prays to God. Though having vast business as a ruler of the empire, he finds time to pray thrice a day. Daniel's three companions (
Dan 3:12), are not alluded to here, nor any other Jew who conscientiously may have disregarded the edict, as the conspirators aimed at Daniel alone (
Dan 6:5).
10 when Daniel knew . . . writing . . . signed--and that, therefore, the power of advising the king against it was taken from him.
went into his house--withdrawing from the God-dishonoring court.
windows . . . open--not in vainglory, but that there might be no obstruction to his view of the direction in which Jerusalem, the earthly seat of Jehovah under the Old Testament, lay; and that the sight of heaven might draw his mind off from earthly thoughts. To Christ in the heavenly temple let us turn our eyes in prayer, from this land of our captivity (
1Kgs 8:44,
1Kgs 8:48;
2Chr 6:29,
2Chr 6:34,
2Chr 6:38;
Ps 5:7).
chamber--the upper room, where prayer was generally offered by the Jews (
Acts 1:13). Not on the housetop (
Acts 10:9), where he would be conspicuous.
upon his knees--Humble attitudes in prayer become humble suppliants.
three times a day-- (
Ps 55:17). The third, sixth, and ninth hour; our nine, twelve, and three o'clock (
Acts 2:15;
Acts 10:9;
Acts 3:1;
Acts 10:30; compare
Dan 9:21).
as . . . aforetime--not from contempt of the king's command.
11 assembled--as in
Dan 6:6, "assembled" or "ran hastily," so as to come upon Daniel suddenly and detect him in the act.
12 They preface their attack by alleging the king's edict, so as to get him again to confirm it unalterably, before they mention Daniel's name. Not to break a wicked promise, is not firmness, but guilty obstinacy (
Matt 14:9;
Mark 6:26).
13 That Daniel--contemptuously.
of . . . captivity of Judah--recently a captive among thy servants, the Babylonians--one whom humble obedience most becomes. Thus they aggravate his guilt, omitting mention of his being prime minister, which might only remind Darius of Daniel's state services.
regardeth not thee--because he regarded God (
Acts 4:19;
Acts 5:29).
14 displeased with himself--for having suffered himself to be entrapped into such a hasty decree (
Pro 29:20). On the one hand he was pressed by the immutability of the law, fear that the princes might conspire against him, and desire to consult for his own reputation, not to seem fickle; on the other, by regard for Daniel, and a desire to save him from the effects of his own rash decree.
till . . . going down of . . . sun--The king took this time to deliberate, thinking that after sunset Daniel would be spared till morning, and that meanwhile some way of escape would turn up. But (
Dan 6:15) the conspirators "assembled tumultuously" (literally) to prevent this delay in the execution, lest the king should meantime change his decree.
16 Thy God . . . will deliver thee--The heathen believed in the interposition of the gods at times in favor of their worshippers. Darius recognized Daniel's God as a god, but not the only true God. He had heard of the deliverance of the three youths in
Dan 3:26-
Dan 3:27 and hence augurs Daniel's deliverance. I am not my own master, and cannot deliver thee, however much I wish it. "Thy God will." Kings are the slaves of their flatterers. Men admire piety to God in others, however disregarding Him themselves.
17 stone . . . sealed--typical of Christ's entombment under a seal (
Matt 27:66). Divinely ordered, that the deliverance might be the more striking.
his own signet, and . . . of his lords--The concurrence of the lords was required for making laws. In this kingly power had fallen since it was in Nebuchadnezzar's hands. The Median king is a puppet in his lords' hands; they take the security of their own seal as well as his, that he should not release Daniel. The king's seal guaranteed Daniel from being killed by them, should he escape the lions.
18 neither were instruments of music, &c.--GESENIUS translates, "concubines." Daniel's mentioning to us as an extraordinary thing of Darius, that he neither approached his table nor his harem, agrees with XENOPHON'S picture of him as devoted to wine and women, vain, and without self-control. He is sorry for the evil which he himself had caused, yet takes no steps to remedy it. There are many such halters between good and bad, who are ill at ease in their sins, yet go forward in them, and are drawn on by others.
19 His grief overcame his fear of the nobles.
20 living God--having life Himself, and able to preserve thy life; contrasted with the lifeless idols. Darius borrowed the phrase from Daniel; God extorting from an idolater a confession of the truth.
thou servest continually--in times of persecution, as well as in times of peace.
is thy God . . . able--the language of doubt, yet hope.
21 Daniel might have indulged in anger at the king, but does not; his sole thought is, God's glory has been set forth in his deliverance.
22 his angel--the instrument, not the author, of his deliverance (
Ps 91:11;
Ps 34:7).
shut . . . lions' mouths-- (
Heb 11:33). So spiritually, God will shut the roaring lion's mouth (
1Pet 5:8) for His servants.
forasmuch as before him innocency--not absolutely (in
Dan 9:7,
Dan 9:18 he disclaims such a plea), but relatively to this case. God has attested the justice of my cause in standing up for His worship, by delivering me. Therefore, the "forasmuch" does not justify Rome's doctrine of works meriting salvation.
before thee--Obedience to God is in strictest compatibility with loyalty to the king (
Matt 22:21;
1Pet 2:17). Daniel's disobedience to the king was seeming, not real, because it was not from contempt of the king, but from regard to the King of kings (compare
Acts 24:16).
23 because he believed--"Faith" is stated in
Heb 11:33 to have been his actuating principle: a prelude to the Gospel. His belief was not with a view to a miraculous deliverance. He shut his eyes to the event, committing the keeping of his soul to God, in well-doing, as unto a faithful Creator (
1Pet 4:19), sure of deliverance in a better life, if not in this.
24 (
Deut 19:19;
Pro 19:5).
accused--literally, "devoured the bones and flesh." It was just that they who had torn Daniel's character, and sought the tearing of his person, should be themselves given to be torn in pieces (
Pro 11:8).
their children--Among the Persians, all the kindred were involved in the guilt of one culprit. The Mosaic law expressly forbade this (
Deut 24:16;
2Kgs 14:6).
or ever--that is, "before ever." The lions sparing Daniel could not have been because they were full, as they showed the keenness of their hunger on the accusers.
26 Stronger than the decree (
Dan 3:29). That was negative; this, positive; not merely men must say "nothing amiss of," but must "fear before God."
28 It was in the third year of Cyrus that Daniel's visions (Dan. 10:1-12:13) were given. Daniel "prospered" because of his prophecies (
Ezra 1:1-
Ezra 1:2).
This chapter treats of the same subject as the second chapter. But there the four kingdoms, and Messiah's final kingdom, were regarded according to their external political aspect, but here according to the mind of God concerning them, and their moral features. The outward political history had been shown in its general features to the world ruler, whose position fitted him for receiving such a revelation. But God's prophet here receives disclosures as to the characters of the powers of the world, in a religious point of view, suited to his position and receptivity. Hence in the second chapter the images are taken from the inanimate sphere; in the seventh chapter they are taken from the animate. Nebuchadnezzar saw superficially the world power as a splendid human figure, and the kingdom of God as a mere stone at the first. Daniel sees the world kingdoms in their inner essence as of an animal nature lower than human, being estranged from God; and that only in the kingdom of God ("the Son of man," the representative man) is the true dignity of man realized. So, as contrasted with Nebuchadnezzar's vision, the kingdom of God appears to Daniel, from the very first, superior to the world kingdom. For though in physical force the beasts excel man, man has essentially spiritual powers. Nebuchadnezzar's colossal image represents mankind in its own strength, but only the outward man. Daniel sees man spiritually degraded to the beast level, led by blind impulses, through his alienation from God. It is only from above that the perfect Son of man comes, and in His kingdom man attains his true destiny. Compare
Ps 8:1-
Ps 8:9 with
Gen 1:26-
Gen 1:28. Humanity is impossible without divinity: it sinks to bestiality (
Ps 32:9;
Ps 49:20;
Ps 73:22). Obstinate heathen nations are compared to "bulls" (
Ps 68:30); Egypt to the dragon in the Nile (
Isa 27:1;
Isa 51:9;
Ezek 29:3). The animal with all its sagacity looks always to the ground, without consciousness of relation to God. What elevates man is communion with God, in willing subjection to Him. The moment he tries to exalt himself to independence of God, as did Nebuchadnezzar (
Dan 4:30), he sinks to the beast's level. Daniel's acquaintance with the animal colossal figures in Babylon and Nineveh was a psychological preparation for his animal visions.
Hos 13:7-
Hos 13:8 would occur to him while viewing those ensigns of the world power. Compare
Jer 2:15;
Jer 4:7;
Jer 5:6.