Daniel 6:21
Then said Daniel to the king, O king, live for ever.
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Daniel 6:21-23. Then said Daniel — Daniel knew the king’s voice, though it was now a doleful voice, and spake to him with all the deference and respect that was 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. Observe, reader, we must not upbraid those with the unkindnesses they have done us, who, we know, did them with reluctance, for they are very ready to upbraid themselves with them. My God hath sent his angel — The same bright and glorious being that was seen with Shadrach and his companions in the fiery furnace, (see note on Daniel 3:25,) had visited Daniel; and, it is likely, in a visible appearance, had enlightened the dark den, kept Daniel company all night, and had shut the lions’ mouths that they had not in the least hurt him. This heavenly being made even the lions’ den Daniel’s strong hold, his palace, his paradise; he never had a better night in his life. See the power of God over the fiercest creatures, and confide in 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 keep their souls from sin, comfort their souls with his peace, and receive their souls to himself, he doth, in effect, stop the lions’ mouths that they cannot hurt them. Forasmuch as before him innocency was found in me — Daniel, in what he had done, had not offended either against God or the king. Before him, to whom he had prayed, he had been continually upright and conscientious in the discharge of his duty, endeavouring to walk unblameably before him. And also before thee, O king, have I done no hurt — He was represented to the king as disaffected to him and his government, because he had not obeyed the new law; but he could appeal to the Searcher of hearts, that he had not disobeyed it out of contumacy or stubbornness, but purely to preserve a good conscience, which is the only true principle of loyalty and obedience: see Romans 13:5. On this subject, as far as we find, Daniel had said nothing before in his own vindication, but had left it to God to clear up his integrity as the light, and God had now done it effectually, by working a miracle for his preservation. Then was the king exceeding glad — To find him alive and well; and commanded that they should take Daniel up out of the den — As Jeremiah was taken out of the dungeon: for as the decree had now been complied with, and its penalty suffered, even Daniel’s persecutors could not but own that the law was satisfied, though they were not; or, if it were altered, it was by a power superior to that of the Medes and Persians. And no manner of hurt was found upon him — He was nowhere crushed, or torn, or scared, or hurt in any way whatever; because he believed in his God — In God’s power, and love, and faithfulness; because he confided in him for protection, while he lived in obedience to his commandments.6:18-24 The best way to have a good night, is to keep a good conscience. We are sure of what the king doubted, that the servants of the living God have a Master well able to protect them. See the power of God over the fiercest creatures, and believe his power to restrain the roaring lion that goeth about continually seeking to devour. Daniel was kept perfectly safe, because he believed in his God. Those who boldly and cheerfully trust in God to protect them in the way of duty, shall always find him a present help. Thus the righteous is delivered out of trouble, and the wicked cometh in his stead. The short triumph of the wicked will end in their ruin.Then said Daniel unto the king, O king, live forever - The common form of salutation in addressing the king. See the note at Daniel 2:4. There might be more than mere form in this, for Daniel may have been aware of the true source of the calamities that had come upon him, and of the innocence of the king in the matter; and he doubtless recalled the interest which the king had shown in him when about to be cast into the den of lions, and his expression of confidence that his God would be able to deliver him Daniel 6:16, and he could not but have been favorably impressed by the solicitude which the monarch now showed for his welfare in thus early visiting him, and by his anxiety to know whether he were still alive. 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. He prays for the king’s prosperity, though he suffered under his hand. 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.

Then said Daniel unto the king, O king, live for ever.
21. O king, live for ever] cf. Daniel 6:6.Verses 21, 22. - Then said Daniel unto the king, O king, live for ever. 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. The Syriac construction, malleel 'ira, is to be observed. The rendering of the LXX. differs from the Massoretic text in a way that can scarcely be due to differences merely of reading, "Then Daniel called with a loud voice and said O king, I am yet living, and God hath saved me from the lions according to the righteousness found in me before him, and before thee, O king, was neither ignorance nor sin to be found in me; but thou didst hearken to men who deceive kings, and hast east me into the den of lions for my destruction." It is not impossible that the opening clauses of the Massoretic and the LXX. respectively, "O king, I am yet living." and "O king, live for ever," have been derived from the same source. The last clause is to all appearance an expansion. Theodotion and the Peshitta agree with the Massoretic text. Daniel answers the king, and declares his safety. The angelology of Daniel is an interesting subject, but here the question is complicated by the fact that there is no reference to angelic interference in the Septuagint. Still all through Scripture God does most of his works through the intervention of angels. To Darius, if he had any such beliefs as afterwards are found associated with Zoru astrianism, the ascription of deliverance to an angel would be natural enough. It is doubt ful whether Cyrus and his followers were not idolaters. The rebuke implied in the state merit that not only before God was Daniel innocent, but in the sight of the king, is sufficiently clear without passing beyond the lines of courtly decorum. The expansion in the LXX. is unnecessary, and mars the stately picture; though, on the other hand, the simple answer to the king's question is more likely than the courtly "O king live for ever." On receiving the divine revelation, Daniel answered (ענה) with a prayer of thanksgiving. The word ענה retains its proper meaning. The revelation is of the character of an address from God, which Daniel answers with praise and thanks to God. The forms להוא, and in the plur. להון and להוין, which are peculiar to the biblical Chaldee, we regard, with Maur., Hitz., Kran., and others, as the imperfect or future forms, 3rd pers. sing. and plur., in which the ל instead of the י is to be explained perhaps from the Syriac praeform. נ, which is frequently found also in the Chaldee Targums (cf. Dietrich, de sermonis chald. proprietate, p. 43), while the Hebrew exiles in the word הוא used ל instead of נ as more easy of utterance. The doxology in this verse reminds us of Job 1:21. The expression "for ever and ever" occurs here in the O.T. for the first time, so that the solemn liturgical Beracha (Blessing) of the second temple, Nehemiah 9:5; 1 Chronicles 16:36, with which also the first (Psalm 45:14) and the fourth (Psalm 106:48) books of the Psalter conclude, appears to have been composed after this form of praise used by Daniel. "The name of God" will be praised, i.e., the manifestation of the existence of God in the world; thus, God so far as He has anew given manifestation of His glorious existence, and continually bears witness that He it is who possesses wisdom and strength (cf. Job 12:13). The דּי before the להּ is the emphatic re-assumption of the preceding confirmatory דּי, for.
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