Exegetical and Hermeneutical Commentary of Daniel 2:18
That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise [men] of Babylon.
18. that they would ] ‘ that they might ’ would be clearer, as it would include more easily a reference to Daniel (see Dan 2:23 ‘me’).
mercies ] compassion, as the corresponding Heb. word is rendered in Lam 3:22, Zec 7:9 in A.V., and in Dan 1:9 in R.V.
the God of heaven ] So Dan 2:19 ; Dan 2:37 ; Dan 2:44. A favourite expression among the post-exilic Jews [208] : see Ezr 1:2 (= 2Ch 36:23), Dan 5:11-12, Dan 6:9-10, Dan 7:12; Dan 7:21; Dan 7:23, Neh 1:4-5; Neh 2:4; Neh 2:20, Jon 1:9, Psa 136:26 ( ): also Enoch xiii. 6, Tob 10:11 , Jdt 5:8 ; Jdt 6:19 ; Jdt 11:17 , Rev 11:13; Rev 16:11.
[208] In Gen 24:7 it is probable that ‘and earth’ (so LXX) has accidentally fallen out: see Dan 2:3.
fellows ] companions (R.V.), as Dan 2:17.
Fuente: The Cambridge Bible for Schools and Colleges
That they would desire mercies of the God of heaven concerning this secret – That they would implore of God that he would show his mercy to them in revealing this secret, that their lives might be spared. In the margin, as in the Chaldee, this is from before the God of heaven. All depended now on God. It was clear that human skill was exhausted, and that no reliance could be placed on any ability which man possessed. The art of the Chaldeans had failed, and Daniel, as well by this failure as by the promptings of his own feelings, must now have perceived that the only hope was in God, and that his favor in the case was to be obtained only by prayer. As his three friends were equally interested in the issue, and as it was an early principle of religion, and one found in all dispensations (compare Mat 18:19), that united prayer has special power with God, it was natural and proper to call on his friends to join with him in asking this favor from Him who alone could grant it. It was the natural and the last resource of piety, furnishing an example of what all may do, and should do, in times of perplexity and danger.
That Daniel and his fellows should not perish – Margin, or, they should not destroy Daniel. The leading in the margin is most in accordance with the Chaldee, though the sense is substantially the same. The word fellows is the same which is before rendered companions.
With the rest of the wise men of Babylon – It seems to have been certain that the decree would be executed on the Chaldeans, soothsayers, etc. And, indeed, there was no reason why the decree should not be executed. They had confessed their inability to comply with the kings command, and whatever Daniel could now do could not be construed in their favor as furnishing any reason why the decree should not be executed on them. It was presumed, therefore, that the law, severe as it seemed to be, would be carried into effect on them, and we may suppose that this was probably done. The only hope of their escaping from the common lot was in the belief that the God whom they served would now interpose in their behalf.
Fuente: Albert Barnes’ Notes on the Bible
Dan 2:18
That they would desire mercies of the God of Heaven.
Companions in Prayer
Daniel and his companions were all equally concerned, every man of them for his life, and therefore ought everyone to pray; but, being companions in every other respect, it became them also to keep company in prayer. The necessity was urgent. In the land of Judah they might have gone up together to the house of God, and sought counsel of the Lord by Urim and Thummim. There they would have had the assistance of the priest, but here there was no priest and no oracle. Prayer, without ceremonial, was all that could be presented at the mercy seat, but it was quite enough. Time had come for the people of God to learn that the Mosaic ceremonial was not only interrupted for seventy years, but that, after frequent interruptions and woeful desecrations, even at Jerusalem, it was soon to pass away. A little party of faithful persons already proved that not in Jerusalem only, but even in a strange land, God could be worshipped in spirit and in truth; that prayer, more fragrant than the purest incense, would rise acceptable to God, without priest, or thurible, or altar; that, just as Jonah sent up his cry out of the depths of the sea, and gained an instant hearing, so at any time, and at any place, the poor man might cry, and God would hear him, and send present help for his necessity. Thus did Divine Providence prepare the way for a higher dispensation, when that meeting for prayer in the house of Daniel should be followed by many other such gatherings of the people of God in the lands of their dispersion. So was prayer made for imprisoned Peter by brethren assembled in the house of Mark. So did Roman Christians resort to the Catacombs, and Italian Christians to the Alpine valleys, and good men of every land to secret chambers. Daniel, be it noted, began his public life with prayer, and hence it came to pass that, as was said of the prophet Samuel, not a word of his ever fell to the ground. (W. H. Rule, D.D.)
Affliction Teaches Men to Pray
It was his yoke in his youth that first taught Daniel to pray. And Babylon taught Daniel and his three friends all to pray, and to pray together in their chamber, as we read. To be arrested in their fathers houses by Nebuchadnezzars soldiers; to have Babylonian chains put on their hands and their feet; to see the towers of Zion for the last time; to be asked to sing some of the songs of Zion to amuse their masters as they toiled over the Assyrian sands–you would have been experts yourselves in a school of prayer like that. You would have held little prayer meetings yourselves with your class-fellows and your companions, if you had come through half that Daniel and his three companions came through. It is because you are not being emptied from vessel to vessel all the week that we never see you on Tuesday night. Jeremiah, a great authority on why some men pray, and why other men never pray, has this about you in his book: Moab hath been at his ease from his youth up; he hath settled on his lees; he hath not been emptied from vessel to vessel; neither hath he gone into captivity; and, therefore, his taste remaineth in him, and his scent is not changed. The Cumulative
Power of Prayer
Manton says: Single prayers are like the single hairs of Samson; but the prayers of the congregation are like the whole of his bushy locks, wherein his strength lay. Therefore, you should, in Tertullians phrase, quasi manu facta, with a holy conspiracy, besiege Heaven, and force out a blessing for your pastors.
The Advantages of United Prayer
I often think of the negro woman who was once asked by the governor of Surinam why she and her fellows always prayed together. Could not they do it each one for himself? He happened to be standing at the time before a coal fire, and the woman answered: Dear sir, separate these coals from each other, and the fire will go out; but see how brisk the flame when they burn together. (Expository Times.)
Prayer Cultures Character
We may learn from this passage one principal means of Daniels excellence. Daniel was a great character: one of those illustrious men whom God raises up in His church, at distant intervals, when He has great works to accomplish. The excellencies of such men are the gift of God. Yet, while gifts, they are generally nourished to their perfection by appropriate culture; and it is of importance for all men to mark and consider the influence under which such characters were reared. Now there can be no doubt that Daniels prayerfulness, his habits of regular and frequent correspondence with God, had the greatest effect in fostering the excellencies of his character. Prayer did not give him his great intellect, for that was created with him; but prayer gave him wisdom, and self-denial, and fortitude, and true independence. We would, therefore, recommend prayer to all, and especially to the young, as a means of purifying, and elevating, and perfecting the character. It does this in a twofold way. It brings down the sanctifying influences of the Spirit into the mind. Frequent intercourse with God transforms the soul into His likeness. It fills the mind with a holy reverence that casteth out the fear of man. It begets confidence in all the Divine managements, which raises the soul above the fear of danger. It begets a sense of His favour, that sweetens the soul and keeps it in a healthful frame. All the great men of the church–prophets, reformers, martyrs–were brought up in the school of prayer. (William White.)
Nebuchadnezzars Dream
I. IN EVERY DIFFICULTY WE SHOULD APPEAL TO GOD. Very serious was the position in which Daniel and his friends were placed, as well as the native wise men of Babylon. The demand of the king was altogether unreasonable. Only a despot could have made such a demand, and issued such a sentence because of the non-accomplishment of his will. By any human power the thing wanted was impossible of attainment; but Daniel knew where to find help. Full often had he and his companions repaired to the throne of grace; and it was easy for them, with full confidence in the Almighty arm, to visit that throne in the day of their distress.
II. AND SINCE CHRIST JESUS IS TO REIGN OVER ALL, SHOULD WE NOT SEEK TO HAVE HIM AS OUR FRIEND? If we knew that some great earthly ruler was certain soon to be put in rightful possession of the kingdom in which we dwell, and if we had the means to acquire his favour, so that when his throne was erected amongst us, we should be his prime favourites, and during his life enjoy great riches and influence under him, I daresay we would earnestly employ these means to secure such a happy result. But Christs Kingdom is not for a lifetime merely, but for ever. Of His government there shall be no end. His friends are all to he raised to regal eminence and power, and their glory shall never fade away; but His foes shall be driven from His presence, and reap eternally the just recompense of their rebellion. Is it not, then, worth while to cast aside everything that would hinder us from securing the favour of this King, immortal and eternal–nay, to sacrifice even our earthly life, rather than not make certain of His friendship? (Original Secession Magazine.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. That they would desire mercies] For this Daniel had requested a little time; and doubtless both he and his three companions prayed incessantly till God gave the wished for revelation; but whether it was given that same sight, we do not know.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Observe here Daniels humility, he sought not to engross this business, and the honour of it, wholly to himself, but would have his fellows share in it with him. Again, they would desire mercy, Heb. the bowels of tender mercy: the choicest saints desire to be saved by mercy, Psa 51:1.
That Daniel and his fellows should not perish: the Lord hath a distinguishing care and love for his people, 2Th 1:6; 2Pe 2:9, especially in common calamities, Exo 14:19, &c.; Rev 18:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. An illustration of the powerof united prayer (Mt 18:19).The same instrumentality rescued Peter from his peril (Ac12:5-12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That they would desire mercies of the God of heaven concerning this secret,…. His view in sending for them, and informing them of this whole affair, was to engage them in prayer to God with him; even to that God that made the heaven, and dwells there, and is above all, and sees and knows what is done in earth, and rules both in heaven and in earth according to his will; to entreat his mercy, whose mercies are manifold, and not plead any merits of their own; and that he would, in compassion to them, and the lives of others that were in danger, make known this secret of the king’s dream, and the interpretation of it; which could never be found out by the sagacity of men, or by any art they are masters of: this Daniel requested of them, as knowing that it was their duty and interest, as well as his, to unite in prayer unto God on this account, and that the joint and fervent prayer of righteous men avails much with him:
that Daniel and his fellows should not perish with the rest of the wise men of Babylon; which they were in danger of: this was the mercy they were to implore, being in distress, and this the interest they had in this affair; a strong argument to induce them to it.
Fuente: John Gill’s Exposition of the Entire Bible
(18) The God of heaven.We meet with this title of Almighty God for the first time in Gen. 24:7. After the Captivity, it frequently designates the true God as contrasted with the heathen gods. (See Ezr. 1:2, Neh. 1:5, Psa. 136:26.) It is used by Daniel in this sense in this verse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Dan 2:18. That they would That they might.
This secret Many useful observations might be drawn from this passage, on the nature, the efficacy, and the rewards of devotion; on the power and prevalency of united addresses to Heaven; and the important benefits which the piety of a few holy men may sometimes bring down upon a multitude.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 2:18 That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise [men] of Babylon.
Ver. 18. That they would desire mercies of the God of heaven. ] All God’s children can pray. Son 5:8 Those daughters of Jerusalem, though not so fully acquainted with Christ, yet are requested to pray for the Church. But these three were men of singular abilities, no doubt, and were themselves deeply concerned.
Concerning this secret.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mercies = great mercy. Figure of speech Heterosis (of Number), App-6.
of = from before.
the God of heaven. See note on 2Ch 36:23.
secret. Chaldee. raz, which the Septuagint renders musterion. Occurs in O.T. only here, in verses: Dan 2:18, Dan 2:19, Dan 2:27, Dan 18:28, Dan 18:29, Dan 18:30, Dan 18:47, Dan 18:47, and Dan 4:9. Not the same word as in Dan 2:22.
Fuente: Companion Bible Notes, Appendices and Graphics
they would: Dan 3:17, 1Sa 17:37, Est 4:15-17, Psa 50:15, Psa 91:15, Pro 3:5, Pro 3:6, Isa 37:4, Jer 33:3, Mat 18:12, Mat 18:19, Act 4:24-31, Act 12:4, Rom 15:30, 2Ti 4:17, 2Ti 4:18
of the God of heaven: Chal. from before God. Daniel and his fellows should not perish. or, they should not destroy Daniel, etc. Gen 18:28, Mal 3:18, 2Pe 2:9
Reciprocal: Gen 41:16 – It is not Deu 29:29 – secret Neh 1:4 – the God Isa 45:11 – Ask Dan 2:23 – and hast Dan 2:28 – that revealeth Dan 2:30 – but Jon 1:9 – the God Mal 3:16 – spake Jam 1:5 – let Jam 5:16 – The effectual Rev 16:11 – the God
Fuente: The Treasury of Scripture Knowledge
Dan 2:18. The purpose of telling his companions of the situation was that they unite with him in prayer to God. It is good to observe that, his personal safety was not the first consideration as a motive for the prayer, but that God would give him information concerning the secret of the king’s dream to relieve the tension holding him. Their escape from the threatened destruction was the next purpose of their prayer.