Daniel 6:14-15 – Daniel 6:16

Daniel 6:14-15

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, in se: et ad Danielem apposuit cor, ad ipsum servandum: et usque ad occasum solis fuit solicitus ad ipsum eruendum.

Note 297. Others translate “disturbed;” others again, “was very much displeased” or grieved, for באש, bash, signifies to grieve. — Calvin.

Note 298. There is a change in the letters here; for בל, bel, is put for לב, leb; here it means, “he applied his heart.” — Calvin.

Note 299. Or, to deliver him; that is, he desired to snatch him away. — Calvin.

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 ad regem, et dixerunt, Scias, rex, quod lex Medis et Persis est, ut omne edictum et statutum quod rex statuerit, non mutetur.

Note 300. That is, conspired together, as if they approached the king in a body, to inspire the greater terror; “they assembled themselves therefore.” — Calvin.

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:

Daniel 6:16

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, et adduxerunt Danielem, et projecerunt eum in foveam leonum. Respondit rex, et dixit Danieli, Deus tuus quem tu colis ipsum jugiter, ipse liberabit te.

Note 301. That is, he decreed or commanded. — Calvin.

Note 302. The pronoun is superfluous. — Calvin.

Note 303. Or, if we receive it in the manner of a prayer — “may he deliver thee” — Calvin.

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, —