Daniel 6:9

Dan 6:9 Wherefore king Darius signed the writing and the decree.

Ver. 9. Wherefore king Darius signed the writing.] As well enough content to be so dignified, yea, deified. So was Alexander, the Great; Antiochus, Yεος; Herod; Domitian; Dominus Deus noster, Papa: Vah scelus! our Lord God, the pope, Ah wickedness.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Dan_6:9

Therefore King Darius reigned the Writing and the Decree.

A Hero in Babylon

The Jews passed into the hands of the conqueror of Babylon, and became the subjects of the great Cyrus, whose viceroy at Babylon is called in the Bible by the common name of Darius. The Persians were not idolaters. They believed in two principles the good and the evil, and they held that the former of these principles was visibly incarnate in the person of their kings. Hence arose the unalterableness of the royal edicts of the Medes and Persians. They could not be changed without reflecting on the sacred character of the king. This pretension enables us to understand the strange decree about prayer. It was promulgated in order that Darius might obtain from his new subjects in Babylon recognition of himself as the supreme personage, the representative of the supreme God. It was to wring from the conquered, idolatrous Babylonians an acknowledgment of the conquerors Divinity. Observe that it was a negative, not a positive, decree. They were not commanded by it to worship any other god, they were not even required by it to pay any divine honour to the king. Persecution was not attempted; open apostasy was not required. Why, we may ask, should Daniel have fallen into a trap it was so easy to avoid? He need not drop one petition out of his daily prayers. He need not, by word or gesture, pay blasphemous honour to the new sovereign. Why should he obtrude his disobedience? There is something unspeakably sublime in the line taken by that Hebrew courtier, Daniel. No fanatic, no headlong zealot, but the wisest and most diplomatic of statesmen, and the farthest sighted of men, calmly continued his religious habits precisely as afore-time. Compare the Apostles before the Sanhedrin saying We ought to obey God rather than men. There was no balancing of consequences, no thought of compromise. Most of us have some idea of what truth is, of the rights and claims of truth, and, above all, of the deepest truth given to us to know that which is the hope of our own spiritual life. We have an idea that we are ourselves in possession of some truth--that we know something which is important, sacred, sublime; something which others in the world do not know relating to this subject,--but which of us will dare to say that he has a deep hold, and a passionate love of truth, such as inspired these men to resist for the sake of it, and to strive against falsehood and sin? These are days of loose beliefs and hazy views, days when it is fashionable to be an honorary member of all creeds. To one who is infected with the indifferentism of such a time, the stand made by the heroes of the Book of Daniel must seem little better than fanatical folly, and sheer waste of life. So must all martyrdom appear to the man who is a spectator and not a disciple, who has never understood the claims or felt the value of the truth he professes to hold. Babylon has fallen, but it has had its counterpart in every age, for it is the type of that world, with its still subtler pomps and vanities, in which you and I have to pass through our probation; go where we will we cannot escape from it. It sets up its idols and demands worship for them; it has issued its imperious edicts, and attaches formidable penalties to the defiance of them. This will ever be the secret of moral victory--the victory which will overcome the world, even unto the end--our faith. The true self cannot be touched with the mightiest of persecutors or the cruellest of inquisitors,--the true self which comes from God, and belongs to God, and witnesses for God, cannot be delivered to the tormentors. It defies captivity; it is indestructible and immortal. (Canon Duckworth.)

The Edict of Darcius

We find that Darius--who was probably one of the high military commanders engaged in the siege of Babylon--takes the kingdom, while Cyrus is off conquering other parts of the world. As soon as he attains the throne he makes his arrangements for governing the country. He divides the kingdom into one hundred and twenty provinces; and he appoints a prince or ruler over each province; and over the princes he puts three presidents to see that these rulers do no damage to the king, and do not swindle the government. And over these three he places Daniel, as president of the presidents. Very possibly Darius knew the man. He may have been in former days at the court of Nebuchadnezzar; and if so, he probably considered Daniel an able and conscientious statesman. We do not know how long he held that position. But sooner or late the other presidents and the princes grew jealous, and wanted Daniel out of the way. It was as if they had said, Let us see if we cannot get this sanctimonious Hebrew removed: he has bossed us long enough. You see he was so impracticable: they could do nothing with him. There were plenty of collectors and treasurers; but he kept such a close eye on them that they only made their salaries. There was no chance of plundering the government while he was at the head. If we had matters in our own hands it would be different; for King Darius does not know half as much about the affairs of this empire as does this old Hebrew: and he watches our accounts so closely that we can get no advantage over the government. Down with this pious Jew! Perhaps they worked matters so as to get an investigating committee, hoping to catch him in his accounts. But it was no use. Now I want to call your attention to the fact that one of the highest eulogies ever paid to a man on earth was pronounced upon Daniel at this time by his enemies. These men were connected with the various parts of the kingdom, and on laying their heads together they came to this conclusion--that they could find no occasion against this Daniel, except they found it against him concerning the law o his God. What a testimony from his bitterest enemies! Would that it could be said of all of us! Young man, character is worth more than money. Character is worth more than anything else in the wide world. I would rather have such a testimony as that borne of Daniel than have all that this world can give. The men said, We will get him out of the way. We will get the king to sign a decree; and we will propose a penalty. It shall not be the fiery furnace this time. We will have a lions den--a den of angry lions; and they will soon make away with him. Probably these plotters met at night, for it generally happens that if men want to do any downright mean business they meet at night; darkness suits them best. The chief-president himself was not there: he had not been invited to meet them. Very likely some lawyer, who understood All about the laws of the Medes and Persians, stood up, and talked something after this fashion: Gentlemen, I have got, I think, a plan that will work well, by which we may get rid of this old Hebrew. You know he will not serve any but the God of Abraham and of Isaac. We know that very well. And if a man had gone to Babylon in those days he would not have had to ask if Daniel loved the God of the Bible. I pity any man who lives so that people have to ask, Is he a Christian? Let us so live that no one need ask that question about us. And these plotters said one to another, Now, let us get Darius to sign a decree that if any man make a request of any God or man--except of the King Darius--for thirty days, he shall be put into the lions den. And let us all keep perfectly still about this matter so that it wont get out. We must not tell our wives, for fear the news may get about the city. The king would never sign the decree if he found out what the object was. Then they may have said, We must draw it so tight that Darius will not be able to get out of it after he has once signed. We must make it so binding that if the king once signs we shall have that Daniel in the lions den: and we will take good care that the lions shall be hungry. When the mine is all ready, the conspirators come to the king, and open their business with flattering speech: King Darius, live for ever! When people approach me with smooth and oily words, I know they have something else coming--I know they have some purpose in telling me I am a good man. These plotters, perhaps, go on to tell the king how prosperous the realm is, and how much the people think of him. And then, perhaps, in the most plausible way, they tell him that if he signs this decree he will be remembered by their childrens children--that it would be a memorial for ever of his greatness and goodness. What is this decree that you wish me to sign? And running his eye over the document he says I dont see any objection to that. Will you put your signet to it, and make it law? He puts his signature to the decree, and seals it with his seal There was probably a long preamble, telling him how popular he was; saying that he was liked better than Nebuchadnezzar or Belshazzar. They most likely tickled his vanity, and told him that he was the most popular man that had ever reigned in Babylon; and then they may have gone on to tell him how attached they were to him and his rule, and that they had been consulting together what they could do to increase his popularity and make him more beloved; and now they had hit upon a plan that was almost sure to do it. If you touch a mans vanity he will do almost anything; and Darius was like most of the human race. They touched his vanity by intimating that this would make him great. It was not only Daniel they were thus going to get out of the way, but every conscientious Jew. There was not a true Jew in the whole of that wide empire who would bow down and worship Darius; and these men knew that: and so they were going to sweep away at a stroke all the Jews who were true to their faith. They hated them. And I want to tell you that the world does not love Christians nowadays. The world will persecute a man if he attempts to live the life of a true Christian. The world is no friend to true grace: mark that! A man may live for the world, and like the world, and escape persecution. But if the world has nothing to say against you, it is a pretty sure sign that God has not much to say for you; because if you do seek to live unto Christ Jesus you must go against the current of the world. And now they are ready to let the news go forth; and it is not long before it spreads through the highways of Babylon. The men of the city knew the man: knew that he would not vacillate. Daniel was none of your sickly Christians of the nineteenth century; he was none of your weak-backed, none of your weak-kneed Christians; he had moral stamina and courage. I can imagine that aged white-haired Secretary of State sitting at his table going over the accounts of some of these rulers of provinces. Some of the timid, frightened Hebrews come to him, and say: Oh, Daniel, have you heard the latest news ? No. What is it ? What! have you not been to the kings palace this morning? No! I have not been to the palace to-day. What is the matter? Well, there is a conspiracy against you. A lot of those princes have induced King Darius to sign a decree that if any man shall call upon any God in his kingdom within thirty days he shall be thrown to the lions. Their object is to have you cast into the den. Well now, just you get out of Babylon. Or, if you stay in Babylon, do not let anyone catch you on your knees. And if you will pray, close that window, draw a curtain over it; shut the door, and stop up every crevice. People are sure to be about your house listening. And some of our nineteenth century Christians would have advised after the same fashion:--Cannot you find out some important business to be done down in Egypt, and so take a journey to Memphis? or can you not think of something that needs being looked after in Syria, and so hurry off to Damascus? Or, surely you can make out there is a need for your going to Assyria, and you can make a stay at Nineveh. Or why not get as far as Jerusalem, and see what changes fifty or sixty years have wrought? Any way, just be out of Babylon for the next thirty days, so that your enemies may not catch you: for, depend upon it, they will all be on the watch. And, whatever you do, be sure they do not catch you on your knees. How many men there are who are ashamed to be caught upon their knees! Men have not the moral courage to be seen praying. Ah, the fact is--we are a pack of cowards: that is what we are. Shame on the Christianity of the nineteenth century! it is a weak and sickly thing. Would to God that we had a host of men like Daniel living to-day! I can picture that aged man, with his grey hairs upon him, listening to the words of these miserable counsellors, who would tempt him to trim, and hedge, and shift--to save his skin, as men say, at the cost of his conscience. And their counsel falls flat and dead. I can fancy how Daniel would receive a suggestion that he should even seemingly be ashamed of the God of his fathers. They will be watching you; they will have their spies all around. But if you are determined to go on praying, shut up your window; close all your curtains stop up the keyhole, so that no one can look through to see you on your knees, and so that no one can overhear a single word. Accommodate yourself just a little. Compromise just a little. That is just the cry of the world to-day! It is, Accommodate yourself to the times. Compromise just a little here; and deviate just a little there, just to suit the opinions and views of a mocking world. True as steel, that old man goes to his room three times a day. Mark you, he had time to pray. There is many a business man to-day who will tell you he has no time to pray. If you have so much business to attend to that you have no time to pray, depend upon it you have more business on hand than God ever intended you should have. But look at this man. He had the whole, or nearly the whole, of the Kings business to attend to. Yes, he could take up the words of the fifty-fifth Psalm, and say:

As for me, I will call upon God;

And the Lord shall save me.

Evening, and morning, and at noon, will I pray and cry aloud;

And he shall hear my voice.

So Daniel went to his room three times a day: he trod that path so often that the grass could not grow upon it. He goes to pray as aforetime; and he has his windows open. Like Paul, in later days, he knew whom he had believed; like Moses, he saw Him who is invisible. He knew whom he worshipped. There was no need to trace back the church records for years to find out whether this man had ever made a profession of religion. See him as he falls upon his knees. He is not careful to inquire whether there are any outsiders, or whether they can hear. There are men listening there near the open window: the hundred and twenty princes have taken good care of that. (D.L.Moody.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Herein is condemned the wickedness of the king, who would be set up as a god, and passed not what wicked laws he approved for the maintenance of the same.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9. decree] interdict.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

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.

Daniel 6:10

dan 6:10

dan 6:10

dan 6:10Now 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, Kg1 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 Psa 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 Act 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

It. Nabuchodonosor of Babylon, and of Ninive, had both pretended to be gods; (Chap. iii. 15; Judith vi. 29.) (Calmet) and Curtius (8.) remarks, "that the Persians follow the dictates of prudence as well as of piety, in worshipping their kings among the gods, the majesty of empire being its best protection." (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The sum of all was this; they had a plot against Daniel and his people, to throw him out of place and favour; to effect that, they fall upon him in the point of religion, which they would make to be treason. How so? They contrived an act of uniformity, by an unalterable law, to ask no petition of any god or man, but of the king, for one month, upon pain of death. They wheedled the king into it, and passed it into a law. The king sees the plot to be against Daniel, and would have saved him, but they held the king to it; they were zealous for executing laws of their own procuring; it was a net they had privily laid for this holy man, and had got him fast.

1. We see the horridness of this decree against God, for it was to ungod him for a time, that Darius might be deified.

2. It is marvellous that Darius should suffer himself to be persuaded to this idolatry, blasphemy, and sacrilege, but that we know it was common to the kings of the East to show themselves willing to be accounted gods. Some give three reasons why Darius was persuaded to it.

(1.) Because he was old, and had not much authority, and by this means he would gain it highly.

(2.) Because by this the superstitious Chaldeans, newly conquered, would be the better kept under.

(3.) Hereby he would seem not at all to be beholden to Cyrus for the share of his government.

3. The wickedness of this decree appeared also in this, that it brake all the bonds of nature’s laws, between superiors and inferiors, for one month.

4. The craft of this cursed cabal is seen in this, that they mind Darius that it was his honour, interest, and duty to see this law executed, seeing it was the custom and constitution of the Medes and Persians, and he himself was a Mede. The Babylonians had no such law and custom, but the others had of old, Est 1:15,19; 8:8

5. The courage, zeal, and sincerity of Daniel in not baulking the course of his devotion for fear of the king’s edict; but as if he had not been concerned at all in it, being overawed by the fear of God, who was superior to all the gods and princes of the world, he made the command and institution of God alone the rule of his worship.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

you shall issue a decree lit. you shall put up this decree.

that will not be amended that will not be amended, like the law of Media and Persia.

which will not be repealed which will not pass.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.