Daniel 6:23
Then was the king exceedingly 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 on him, because he believed in his God.
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EXPOSITORY (ENGLISH BIBLE)
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 was the king exceeding glad for him - On account of Daniel. That is, he was rejoiced for the sake of Daniel that he had received no hurt, and that he might be restored to his place, and be useful again in the government. 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 (1Pe 4:19), sure of deliverance in a better life, if not in this. He trusted in God’s power and faithfulness, not to work a miracle, but committed himself to him as a righteous Judge, who would deliver here, or save him hereafter. 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.

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 {k} believed in his God.

(k) Because he committed himself wholly to God whose cause he defended, he was assured that nothing but good could come to him: and in this we see the power of faith, as in He 11:33.

EXEGETICAL (ORIGINAL LANGUAGES)
23. for him] to be omitted (like ‘with himself’ in Daniel 6:14).

because he believed—or (R.V.) trustedin his God] cf. Hebrews 11:33.Verse 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. The verse that occupies the same place in the Septuagint is not a translation of the present verse at all, but looks as if it had been a sentence in the original longer documents which followed the above Massoretic verse, "Then all the powers gathered together, and saw Daniel, that the lions had not hurt him." It is barely possible float the first clause here represents Aramaic text that might be misread into the Massoretic text. Although it is supported by the later versions, the Massoretic text has a suspicions appearance. The last clause is a moral reflection, unlike anything else in the Book of Daniel, and is omitted, as we saw, from the Septuagint. The assertion of the king's gladness, too, differs in colour from the other statements in the book; thus compare the language concerning Nebuchadnezzar when the three Hebrew youths were delivered from the fiery furnace. At the same time, it is to be observed that the use of the hophal form in the verb hoosaq is an evidence of the antiquity of this portion of the verse. The hypothesis that tins narrative has been condensed from a longer one, has much to support it. The lesson inculcated, that faith in God would result in deliverance, is very true, even though it was not in the text. The irregular form of the adjective t'ayb points out a possibility that there has been some modification of the text. Sometimes words not understood have resulted in known words being written in an irregular way. The evidence of the wisdom and power of God is here unfolded; and firs the manifestation of His power. He changes times and seasons. lxx, Theodot. καιροὺς καὶ χρόνους, would be more accurately χρόνους καὶ καιρούς, as in Acts 1:7; 1 Thessalonians 5:1; for the Peschito in these N. T. passages renders χρόνοι by the Syriac word which is equivalent to זמניּא, according to which עדּן is the more general expression for time equals circumstance of time, זמן for measured time, the definite point of time. The uniting together of the synonymous words gives expression to the thought: ex arbitrio Dei pendere revolutiones omnium omnino temporum, quaecunque et qualia-cunque illa fuerint. C. B. Mich. God's unlimited control over seasons and times is seen in this, that He sets up and casts down kings. Thus Daniel explains the revelation regarding the dream of Nebuchadnezzar made to him as announcing great changes in the kingdoms of the world, and revealing God as the Lord of time and of the world in their developments. All wisdom also comes from God. He gives to men disclosures regarding His hidden counsels. This Daniel had just experienced. Illumination dwells with God as it were a person, as Wisdom, Proverbs 8:30. The Kethiv נהירא is maintained against the Keri by נהירוּ, Daniel 5:11, Daniel 5:14. With the perf. שׁרא the participial construction passes over into the temp. fin.; the perfect stands in the sense of the completed act. Therefore (Daniel 2:23) praise and thanksgiving belong to God. Through the revelation of the secret hidden to the wise men of this world He has proved Himself to Daniel as the God of the fathers, as the true God in opposition to the gods of the heathen. וּכען equals ועתּה, and now.
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