Exegetical and Hermeneutical Commentary of Daniel 6:22
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.
22. sent his angel ] cf. Dan 3:28.
shut &c.] cf. Heb 11:33 ( ; Theod. here ).
before thee ] see on Dan 6:10 end, and Dan 2:9; and cf. Luk 15:18; Luk 15:21.
Fuente: The Cambridge Bible for Schools and Colleges
My God hath sent his angel – It was common among the Hebrews to attribute any remarkable preservation from danger to the intervention of an angel sent from God, and no one can demonstrate that it did not occur as they supposed. There is no more absurdity in supposing that God employs an angelic being to defend his people, or to impart blessings to them, than there is in supposing that he employs one human being to render important aid, and to convey important blessings, to another. As a matter of fact, few of the favors which God bestows upon men are conveyed to them directly from himself, but they are mostly imparted by the instrumentality of others. So it is in the blessings of liberty, in deliverance from bondage, in the provision made for our wants, in the favor bestowed on us in infancy and childhood. As this principle prevails everywhere on the earth, it is not absurd to suppose that it may prevail elsewhere, and that on important occasions, and in instances above the rank of human intervention, God may employ the instrumentality of higher beings to defend his people in trouble, and rescue them from danger. Compare Psa 34:7; Psa 91:11; Dan 9:21; Mat 18:10; Luk 16:22; Heb 1:14. Daniel does not say whether the angel was visible or not, but it is rather to be presumed that he was, as in this way it would be more certainly known to him that he owed his deliverance to the intervention of an angel, and as this would be to him a manifest token of the favor and protection of God.
And hath shut the lions mouths – It is clear that Daniel supposed that this was accomplished by a miracle; and this is the only satisfactory solution of what had occurred. There is, moreover, no more objection to the supposition that this was a miracle than there is to any miracle whatever, for
(a) there is no more fitting occasion for the Divine intervention than when a good man is in danger, and
(b) the object to be accomplished on the mind of the king, and through him on the minds of the people at large, was worthy of such an interposition.
The design was evidently to impress the mind of the monarch with the belief of the existence of the true God, and to furnish in the court of Babylon proof that should be convincing that he is the only God.
Forasmuch as before him innocency was found in me –
(1) Absolute innocency in reference to the question of guilt on the point in which he had been condemned – he having done only what God approved; and
(2) general integrity and uprightness of character. We need not suppose that Daniel claimed to be absolutely perfect (compare Dan. 9), but we may suppose that he means to say that God saw that he was what he professed to be, and that his life was such as he approved.
And also before thee, O king, have I done no hurt – That is, he had in no manner violated his duty to the king; he had done nothing that tended to overthrow his government, or to spread disaffection among his subjects.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. My God hath sent his angel] Such a one as that who attended Shadrach, Meshach, and Abed-nego, in the fiery furnace, and blew aside the flames, so that they could not hurt them.
Before him innocency was found in me] Because I was innocent God has preserved me; and now that I am preserved, my innocence is fully proved.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
My God hath sent his angel; he had his eye specially to Him whose cause and honour was concerned in this matter. The Lord either took the lions hunger away from them, or made Daniel appeared terrible to them; or, literally, shut their mouths.
Before him innocency was found in me; because by faith he trusted in the Lord, Heb 11:33; therefore the papists from hence falsely conclude justification by works and merits, assigning fallaciously a false cause instead of a principal, formal, and meritorious cause; for the word forasmuch or because in Scripture doth often signify an occasion rather than a cause; Psa 25:11,
Pardon my sin, for it is great. Daniel did not use to argue thus, but the contrary, Dan 9:7,18. Daniel pleads the innocence of his cause to the king in suffering, not the righteousness of his person; and that the Lord delivered him to assert his honour in his unjust sufferings.
Before thee, O king have I done no hurt; nor have I sinned against, thee, O king: the fear of God is set before honouring of kings, 1Pe 2:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. his angelthe instrument,not the author, of his deliverance (Psa 91:11;Psa 34:7).
shut . . . lions’ mouths(Heb 11:33). So spiritually,God will shut the roaring lion’s mouth (1Pe5:8) for His servants.
forasmuch as before himinnocencynot absolutely (in Dan 9:7;Dan 9:18 he disclaims such aplea), but relatively to this case. God has attested the justice ofmy cause in standing up for His worship, by delivering me. Therefore,the “forasmuch” does not justify Rome’s doctrine of worksmeriting salvation.
before theeObedienceto God is in strictest compatibility with loyalty to the king(Mat 22:21; 1Pe 2:17).Daniel’s disobedience to the king was seeming, not real, because itwas not from contempt of the king, but from regard to the King ofkings (compare Ac 24:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
My God hath sent his angel,…. Daniel takes up the king’s expression, and confirms it; he asserts God to be his God, of which he had given him a proof in sending his angel to him that night; either one of the ministering spirits about him, or the Angel of the covenant, the same with him, said to be like the Son of God, that was seen in the fiery furnace, even the Messiah in human form:
and hath shut the lions’ mouths, that they have not hurt me; by taking away hunger from them, or by striking terror into them; so that they had either no inclination to hurt him, or were afraid of him:
forasmuch as before him innocency was found in me; either before God, or before his Angel, Daniel appeared to be an innocent and righteous person; therefore the Lord pleaded his cause, and made it to appear that he was just, and his cause good; for this is not to be understood of the merits of his works, and the causality of them to justify and save; for here he is speaking not of the righteousness of his person, but of his cause; and not of eternal, but temporal salvation:
and also before thee, O king, have I done no hurt: either to his person or government; nothing that was criminal and sinful, but what was just and right, serving daily his God; and this was plain to the king, what he knew and owned; and though he had acted contrary to the decree the lords had craftily obtained, yet it was not out of disrespect to the king, but in obedience to his God; and in doing of which he had done nothing prejudicial to the king’s interest.
Fuente: John Gill’s Exposition of the Entire Bible
My God, says he, sent his angel, and shut the lions’ mouths! Thus we see that Daniel openly assigns to angels the duty of rendering assistance, while the whole power remains in the hands of God himself. He says, therefore, that he was freed by the hand and assistance of an angel, but shews how the angel was the agent and not the author of his safety. God, therefore, says he, sent his angel We have often seen how indistinctly the Chaldeans spoke when mentioning the Deity; they called their deities holy, but Daniel here ascribes the entire glory to God alone. He does not bring forward a multitude of deities according to the prevalent opinion among the profane. He puts prominently forward the unity of God; and then he adds the presence of angels as assisting God’s servants, shewing how they perform whatever is enjoined upon them. Thus the whole praise of their salvation remains with the one God, since angels do not assist whomsoever they please, and are not moved by their own will, but solely in obedience to God’s commands.
We must now notice what follows: God had shut the lions’ mouths For by these words the Prophet shews how lions and the most cruel beasts are in the hands of God, and are restrained by his secret curb, so that they can neither rage nor commit any injury unless by God’s permission. We may thus learn that savage beasts are only so far injurious to us as God may permit them to humble our pride. Meanwhile, we may perceive that no beast is so cruel as to injure us by either his claws or his teeth, unless God give him the reins. And this instruction is worthy of especial notice, since we tremble at the least danger, even at the noise of a falling leaf. As we are necessarily exposed to many dangers on all sides, and surrounded by various forms of death, hence we should be harassed by wretched anxiety unless this principle supported us; not only is our life under God’s protection, but nothing can injure us while he directs everything by his will and pleasure. And this principle ought to be extended to the devils themselves, and to impious and wicked men, for we know the devil to be always anxious to destroy us, like a roaring lion, for he prowls about seeking whom he may devour, as Peter says in his First Ephstle, (1Pe 5:8.) For we see how all the impious plot for our destruction continually, and how madly they are inflamed against us. But God, who can close the lion’s mouth, will also both restrain the devil and all the wicked from hurting any one without his permission. Experience also shews us how the devil and all the impious are controlled by him, for we should perish every moment unless he warded off by his opposing influence the numberless evils which ever hang over us. We ought to perceive how the singular protection of God preserves us in daily safety amidst the ferocity and madness of our foes. Daniel says he suffered no loss of any kind, because before God his righteousness was found in him. These words signify that his preservation arose from God wishing to vindicate his own glory and worship which he had commanded in his law. The Prophet does not here boast in his own righteousness, but rather shews how his deliverance arose from God’s wishing to testify by a certain and clear proof his approval of that worship for which Daniel had contended even to death. We see, then, how Daniel refers all things to the approval of the worship of God. The conclusion is, he was the advocate of a pious and holy cause, and prepared to undergo death, not for any foolish imagination, nor by any rash impulse, nor any blind zeal, but because he was assured of his being a worshipper of the one God. His being the defender of the cause of piety and holiness was, as he asserts, the reason of his preservation. This is the correct conclusion.
Hence we readily gather the folly of the Papists who, from this and similar passages, endeavor to establish the merit and righteousness of good works. Oh! Daniel was preserved because righteousness was found in him before God; hence God repays every man according to the merits of his works! But we must first consider Daniel’s intention in the narrative before us; for, as I have said, he does not boast in his own merits, but wishes his preservation to be ascribed to the Deity as a testimony to his true and pure worship, so as to shame King Darius, and to shew all his superstitions to be impious, and especially, to admonish him concerning that sacrilegious edict by which he arrogated to himself the supreme command, and, as far as he could, abolished the very existence of God. With the view, then, of admonishing Darius, the Prophet says his cause was just. And to render the solution of the difficulty more easy, we must remark the difference between eternal salvation and special deliverance’s. God frees us from eternal death, and adopts us into the hope of eternal life, not because he finds any righteousness in us but through his own gratuitous choice, and he perfects in us his own work without any respect to our works. With reference to our eternal salvation, our righteousness is by no means regarded, because whenever God examines us, he only finds materials for condemnation. But when we consider particular deliverance’s, he may then notice our righteousness, not as if it were naturally ours, but he stretches forth his hand to those whom he governs by his Spirit and urges to obey his call; and if they incur any danger in their efforts to obey his will, he delivers them. The meaning then is exactly the same as if any one should assert that God favors righteous causes, but it has nothing to do with merits. Hence the Papists trifle, like children, when they use this passage to elicit from it human merits; for Daniel wished to assert nothing but the pure worship of God, as if he had said, not only his reason proceeded from God, but there was another cause for his deliverance, namely, the wish of the Almighty to shew the world experimentally the justice of his cause.
He adds, And even before thee, O king, I have committed nothing wrong It is clear that the Prophet had violated the king’s edict. Why, then, does he not ingenuously confess this? Nay, why does he contend that he has not transgressed against the king? Because he conducted himself with fidelity in all his duties, he could free himself from every calumny by which he knew himself oppressed, as if he had despised the king’s sovereignty. But Daniel was not so bound to the king of the Persians when he claimed for himself as a god what ought not to be offered to him. We know how earthly empires are constituted by God, only on the condition that he deprives himself of nothing, but shines forth alone, and all magistrates must be set in regular order, and every authority in existence must be subject to his glory. Since, therefore, Daniel could not obey the king’s edict without denying God, as we have previously seen, he did not transgress against the king by constantly persevering in that exercise of piety to which he had been accustomed, and by calling on his God three times a-day. To make this the more evident, we must remember that passage of Peter,
“
Fear God, honor the king.” (1Pe 2:17.)
The two commands are connected together, and cannot be separated from one another. The fear of God ought to precede, that kings may obtain their authority. For if any one begins his reverence of an earthly prince by rejecting that of God, he will act preposterously, since this is a complete perversion of the order of nature. Then let God be feared in the first place, and earthly princes will obtain their authority, if only God shines forth, as I have already said. Daniel, therefore, here defends himself with justice, since he had not committed any crime against the king; for he was compelled to obey the command of God, and he neglected what the king had ordered in opposition to it. For earthly princes lay aside all their power when they rise up against God, and are unworthy of being reckoned in the number of mankind. We ought rather utterly to defy than to obey them whenever they are so restive and wish to spoil God of his rights, and, as it were, to seize upon his throne and draw him down from heaven. Now, therefore, we understand the sense of this passage. It follows, —
Fuente: Calvin’s Complete Commentary
(22) His angel.Comp. Psa. 34:7; Psa. 34:10; Dan. 3:28.
Before theei.e., thou knowest full well.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Hath sent his angel On Daniel’s view of angels see Dan 8:16. (The primitive LXX. omits this statement.) The Persian kings would naturally interpret such a reference as this as applying to the “messenger” (angel) of Ormuzd. (See Speaker’s Commentary.) Daniel ascribed his deliverance to the fact that he had been true to his God while he had also been true in his allegiance to his king. “See how ready the angels are to minister to the heirs of salvation.” Wesley.
Fuente: Whedon’s Commentary on the Old and New Testaments
Dan 6:22. And also before thee, O king, have I done no hurt “Thou knowest my fidelity in every thing respecting my service. If upon this occasion I have disobeyed thy orders, it was only from a sense of that duty which I owe to a much greater master.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 6:22 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.
Ver. 22. My God hath sent his angel. ] Glad to be employed for the safety and service of the saints, Heb 1:14 whence it is that these heavenly courtiers delight more in their names of ministry (as angels, watchers, &c.), than of dignity, as principalities, thrones, &c.
And hath shut the lions’ mouths.] Though they were savage and hunger starved, yet Daniel was kept from the paws and jaws of these many fierce and fell lions by the power of God through faith. Heb 11:33 How the angel stopped the lions’ mouths, whether by the brightness of his presence, or threatening them with his finger, Num 22:27 ; Num 22:33 or by making a rumble among them like that of an empty cart upon the stones, or by presenting unto them a light fire (which things lions are said to be terrified with), a or by causing in them a satiety, or by working upon their fantasy, &c., we need not inquire. The Lord well knoweth how to deliver his, 2Pe 2:9 and, one way or other, will not fail to do it. Psa 34:19 Archimedes, the great mathematician, was slain by a common soldier who was sent for him, notwithstanding that Marcellus, the Roman general, had given charge that he should be spared. The temple at Jerusalem was burnt, though Titus the emperor had commanded the contrary. When one told the Duke of Parma that he had shot Sir Philip Sidney, instead of a reward, he cursed him for killing so incomparable a man, of whom, though an enemy, he heartily wished that he had been preserved. All that are dear to God are sure to be protected; he will rather work miracles than they shall be forsaken. Jon 2:10
And also before thee, O king, have I done no hurt.
a Aristot.; Plin.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
sent His angel. As in Dan 3:28.
innocency = rectitude, or purity. See the Structure, p. 1178.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 6:22
Dan 6:22 My GodH426 hath sentH7972 his angel,H4398 and hath shutH5463 the lions’H744 mouths,H6433 that they have notH3809 hurtH2255 me: forasmuch asH3606 H6903 H1768 beforeH6925 him innocencyH2136 was foundH7912 in me; and alsoH638 beforeH6925 thee, O king,H4430 have I doneH5648 noH3809 hurt.H2248
Dan 6:22
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.
There is no reason not to believe that this angel is the same one that came to the rescue of Shadrach, Meshach and Abed-nego that day in the fiery furnace. A case can be made that this angel, this messenger from God, was none other than the pre-incarnate form of the word of God which in flesh was Jesus Christ Himself. And if this is indeed the case, then Daniel was privileged to spend an entire night in the presence of God. And that is where shelter from all earthly troubles is found. Oh to be able to be in God’s protective presence. Such is the hope we all hold dear to some day be in the presence of the almighty and be under His umbrella of love and protection.
Notice Daniel’s words next: ” forasmuch as before him innocency was found in me”. Daniel was found innocent before the angel of the Lord and because of this, Daniel was protected. This statement by Daniel reinforces the belief that it was indeed the pre-incarnate Jesus Christ who was there with Daniel that night. Daniel was found innocent before Him and because of that, He was protected. The application for us is that all who are found innocent before God shall be protected in the end.
Daniel also said “and also before thee, O king, have I done no hurt”. Daniel and the other two presidents were specifically chosen to be in authority over the one hundred and twenty government officials under them so that they could prevent and damage to the king through misdealing. Daniel’s job was to see that the king was “done no hurt”. And in the nicest and most polite way imaginable, Daniel reminded Darius that such was the case. He had been thrown into a den of lions, to be executed and he did nothing whatsoever to bring harm, to the king in any way. Daniel was innocent and he informed Darius of that in a kind and gentle spirited manner. One is reminded of the words of Peter about the value God places on a “meek and quiet spirit” (1Pe 3:4). Daniel had such a spirit about him and it served him well throughout his life. It should be the goal of us all to aspire to that same meek and quiet spirit that Daniel exhibited even in the circumstances surrounding his deliverance from the lions in the den.
Fuente: Old and New Testaments Restoration Commentary
angel
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
My God: Dan 6:20, 2Sa 22:7, Psa 31:14, Psa 38:21, Psa 118:28, Mic 7:7, Mat 27:46, Joh 20:17, Joh 20:18
hath sent: Dan 3:28, Num 20:16, 2Ch 32:21, Psa 34:7, Isa 63:9, Act 12:11, Act 27:23
hath shut: 1Sa 17:37, Psa 91:11-13, 2Ti 4:17, Heb 11:33
forasmuch: Dan 6:23, Psa 18:19-24, Psa 26:6, Psa 84:11, Isa 3:10, Act 24:16, 2Co 1:12, 1Jo 3:19-21
and also: Gen 40:15, 1Sa 24:9-11, 1Sa 26:18, Psa 7:1-4, Act 25:8-11
Reciprocal: Gen 20:5 – and innocency Gen 39:21 – the Lord Gen 39:23 – because Exo 18:4 – delivered Deu 28:49 – bring a nation 1Sa 17:35 – smote him 1Ki 13:28 – the lion had Job 5:23 – beasts Psa 25:21 – General Psa 34:20 – General Psa 57:4 – among Psa 91:13 – tread Psa 97:10 – delivereth Isa 44:8 – ye are Jer 37:18 – General Dan 3:24 – O king Dan 5:18 – O thou Luk 2:25 – just Act 5:23 – The prison Act 12:7 – the angel Phi 4:19 – God Heb 1:14 – minister 1Pe 4:19 – in 2Pe 2:11 – angels Rev 22:6 – sent
Fuente: The Treasury of Scripture Knowledge
Dan 6:22. In a candid but respectful manner Daniel explained to his king that his God had preserved him. He then accounted for the miraculous escape from the lions’ mouths. He had been innocent in the sight of his God, and also had done no hurt to his king. That word is defined as “crime in Strong’s lexicon, which proves to us that Daniel was justified in his use of the word. It is true that he had disobeyed the decree of the king, but it was one that he had signed without any knowledge of the circumstances. Since Darius would not have signed the edict had he known the facts, the act of Daniel in continuing what had been his practice ail along without any disapproval of the king, constituted no deed that injured the dignity of his sovereign.
Fuente: Combined Bible Commentary
6:22 My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt me: forasmuch as before him {h} innocency was found in me; and also before thee, O king, have I done {i} no hurt.
(h) My just cause and uprightness in this thing in which I was charged, is approved by God.
(i) For he disobeyed the kings’s wicked commandment in order to obey God, and so he did no injury to the king, who ought to command nothing by which God would be dishonoured.