Then king Darius wrote to all people, nations, and languages, that dwell in all the earth; Peace be multiplied to you.
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EXPOSITORY (ENGLISH BIBLE)Daniel 6:25-27. Then King Darius wrote to all people — He wrote to all the several nations in his extensive empire. Darius here studies to make some amends for the dishonour he had done both to God and Daniel, by now doing honour to both. I make a decree, that men tremble and fear before the God of Daniel — This decree goes further than Nebuchadnezzar’s upon the like occasion, for that only restrained people from speaking amiss of this God; but this requires them to fear before him, to maintain and express awful and reverent thoughts of him. And well might this decree be prefaced, as it is, with Peace be multiplied unto you; for the only foundation of true peace and happiness is laid in the fear of God. But though this decree goes far, it does not go far enough: had he done right, and acted according to his present convictions, he would have commanded all men, not only to tremble and fear before this God, but to trust in, love, and obey him, to forsake the service of their idols, and to call upon and worship him only, as Daniel did. But idolatry had been so long and so deeply rooted, that it was not to be extirpated by the edicts of princes, nor by any power less than that which accompanied the glorious gospel of Christ. For he is the living God, &c. — Darius here mentions the considerations which moved him to make this decree; and, in doing this, he presents us with a very just and sublime character of the true God, — a character suited to his nature, and probably such as the king had learned of Daniel. Some think he was a convert to the true religion; if so, this, together with the favours shown to the prophet, may in some measure account for the notice taken of his reign. Certainly the reasons on which he here grounds his decree, were sufficient to have justified one for the total suppression of idolatry. He delivereth and rescueth, &c. — He has an ability sufficient to support his authority and dominion, delivering his faithful servants from trouble, and rescuing them out of the hands of their enemies. He worketh signs and wonders, quite above the power of nature to effect, both in heaven and earth — By which it appears that he is sovereign Lord of both: who hath delivered Daniel from the lions — This miracle, and that of delivering Shadrach and his companions, were wrought in the eye of the world; were seen, published, and attested, by two of the greatest monarchs that ever existed: and were illustrious confirmations of the first principles of religion, abstracted from the narrow scheme of Judaism, effectual confutations of all the errors of heathenism, and very proper preparations for pure catholic Christianity.Daniel 2:47; Daniel 3:29; Daniel 4:1. If there is a probability that Nebuchadnezzar would make such a proclamation as he did, there is no less probability that the same thing would be done by Darius. Indeed, it is manifest on the face of the whole narrative that one great design of all that occurred was to proclaim the knowledge of the true God, and to secure his recognition. That object was worthy of the Divine interposition, and the facts in the case show that God has power to induce princes and rulers to recognize his existence and perfections, and his government over the earth.
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 (Pr 11:8).
their children—Among the Persians, all the kindred were involved in the guilt of one culprit. The Mosaic law expressly forbade this (De 24:16; 2Ki 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.In all the earth, i.e. of the known earth then, being chiefly that great empire; for what had he to do in all the world besides? It is usual with the Turk, Tartar, Chinese, to arrogate the same universality with the like pride.
wrote unto all people, nations, and languages, that dwell in all the earth; he being at the head of the Babylonish monarchy, which included many nations and people of various languages; and which was increased, and still increasing, by the victories of Cyrus, who was partner with him in the empire; see Daniel 3:4,Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
EXEGETICAL (ORIGINAL LANGUAGES)25. unto all the peoples, … unto you] verbally identical with Daniel 4:1.
25–27. The edict of Darius, enjoining all his subjects to dread and fear the God of Daniel. Cf. the decree of Nebuchadnezzar in Daniel 3:29, forbidding men anywhere to speak against Him; and his proclamation in Daniel 4:1-3; Daniel 4:37, declaring to mankind His doings. The thought and phraseology of the edict are strongly Jewish.Verses 25-27. - Then King Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end. He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions. This decree has a resemblance to the decrees of Nebuchadnezzar. In the Septuagint there is less magniloquence, though the divergence is too great to be the result merely of difference of reading, "Then Darius wrote to all nations and tongues and countries dwelling in all his land, saying, Let all men who are in my kingdom stand and worship, and serve the God of Daniel, for he alone abideth, and liveth to generations of generations for ever. I Darius will worship and serve him all my days, for none of the idols that are made with hands are able to deliver as the God of Daniel did Daniel." It is to be observed that it is only to the inhabitants of his own land that Darius writes, and further, it is "all men in his kingdom" he commands, not "every dominion in his kingdom." There is no notice taken of the kingdom of God; it is God himself who liveth and abideth for ever. The last verse, again, in the Septuagint, in which Darius professes his faith in Jehovah, is evidently spurious. Theodotion and the Peshitta agree with the Massoretic text. Removing the exaggerations from it, the decree of Darius does not mean any more than we found in the decrees of Nebuchadnezzar; it is simply a warning against showing any disrespect to a Deity with such formidable powers as Jehovah. It may be regarded as connected with the dualistic view of the universe maintained by Zoroastrianism, that deliverance from lions is spoken of with such awe. The lion was one of the beasts specially representative of the evil principle, as we see in Persepolis. There was thus evidence given that the God of the Jews was supreme over the powers of evil; therefore, without forbidding any subject of Babylonia from worshipping his own ancestral divinity. Darius yet commanded him, in so doing, to watch his conduct, so that nothing disrespectful to the powerful God of the Hebrews should be done by him. Daniel 2:25) Daniel to the king as a man from among the captive Jews who could make known to him the interpretation of his dream. Arioch did not need to take any special notice of the fact that Daniel had already (Daniel 2:16) spoken with the king concerning it, even if he had knowledge of it. In the form הנעל, Daniel 2:25, also Daniel 4:3 (6) and Daniel 6:19 (18), the Dagesch lying in העל, Daniel 2:24, is compensated by an epenthetic n: cf. Winer, Chald. Gram. 19, 1. בּהתבּהלה, in haste, for the matter concerned the further execution of the king's command, which Arioch had suspended on account of Daniel's interference, and his offer to make known the dream and its interpretation. השׁכּחת for אשׁכּחת, cf. Winer, 15, 3. The relative דּי, which many Codd. insert after גּבר, is the circumstantially fuller form of expression before prepositional passages. Cf. Daniel 5:13; Daniel 6:14; Winer, 41, 5.
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