Exegetical and Hermeneutical Commentary of Daniel 6:25
Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
25. unto all the people s, unto you ] verbally identical with Dan 4:1.
Fuente: The Cambridge Bible for Schools and Colleges
25 27. The edict of Darius, enjoining all his subjects to dread and fear the God of Daniel. Cf. the decree of Nebuchadnezzar in Dan 3:29, forbidding men anywhere to speak against Him; and his proclamation in Dan 4:1-3; Dan 4:37, declaring to mankind His doings. The thought and phraseology of the edict are strongly Jewish.
Fuente: The Cambridge Bible for Schools and Colleges
Then king Darius wrote unto all people … – Compare the note at Dan 2:47; Dan 3:29; Dan 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 25. Then king Darius wrote] And the substance of this decree, which was made by a heathen king, was to point out the perfections of the true God, and the fidelity of his devoted servant.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Then King Darius,…. Being thoroughly convinced of the miracle, and of the powerful interposition of divine Providence in it, and of the omnipotence of God, and of his concern in the government of the world; that all might be acquainted with the same,
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 Da 3:4:
peace be multiplied unto you; an increase of all kind of prosperity; an usual salutation or wish with the eastern people.
Fuente: John Gill’s Exposition of the Entire Bible
| The Decree of Darius. | B. C. 537. |
25 Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. 26 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. 27 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. 28 So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.
Darius here studies to make some amends for the dishonour he had done both to God and Daniel, in casting Daniel into the lions’ den, by doing honour to both.
I. He gives honour to God by a decree published to all nations, by which they are required to fear before him. And this is a decree which is indeed fit to be made unalterable, according to the laws of the Medes and Persians, for it is the everlasting gospel, preached to those that dwell on the earth, Rev. xiv. 7. Fear God, and give glory to him. Observe, 1. To whom he sends this decree–to all people, nations and languages, that dwell in all the earth, v. 25. These are great words, and it is true that all the inhabitants of the earth are obliged to that which is here decreed; but here they mean no more than every dominion of his kingdom, which, though it contained many nations, did not contain all nations; but so it is, those that have much are ready to think they have all. 2. What the matter of the decree is–that men tremble and fear before the God of Daniel. This goes further than Nebuchadnezzar’s decree upon a similar occasion, for that only restrained people from speaking amiss of this God, but this requires them to fear before him, to keep up and express awful reverent thoughts of him. And well might this decree he prefaced, as it is, with Peace be multiplied unto you, for the only foundation of true and abundant peace is laid in the fear of God, for that is true wisdom. If we live in the fear of God, and walk according to that rule, peace shall be upon us, peace shall be multiplied to us. But, though this decree goes far, it does not go far enough; had he done right, and come up to his present convictions, he would have commanded all men not only to tremble and fear before this God, but to love him and trust in him, to forsake the service of their idols, and to worship him only, and call upon him 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 went along with the glorious gospel of Christ. 3. What are the causes and considerations moving him to make this decree. They are sufficient to have justified a decree for the total suppression of idolatry, much more will they serve to support this. There is good reason why all men should fear before this God, for, (1.) His being is transcendent. “He is the living God, lives as a God, whereas the gods we worship are dead things, have not so much as an animal life.” (2.) His government is incontestable. He has a kingdom, and a dominion; he not only lives, but reigns as an absolute sovereign. (3.) Both his being and his government are unchangeable. He is himself stedfast for ever, and with him is no shadow of turning. And his kingdom too is that which shall not be destroyed by any external force, nor has his dominion any thing in itself that threatens a decay or tends towards it, and therefore it shall be even to the end. (4.) He has an ability sufficient to support such an authority, v. 27. He delivers his faithful servants from trouble and rescues them out of trouble; he works signs and wonders, quite above the utmost power of nature to effect, both in heaven and on earth, by which it appears that he is sovereign Lord of both. (5.) He has given a fresh proof of all this in delivering his servant Daniel from the power of the lions. This miracle, and that of the delivering of the three children, were wrought in the eyes of the world, were seen, published, and attested by two of the greatest monarchs that ever were, 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.
II. He puts honour upon Daniel (v. 28): So this Daniel prospered. See how God brought to him good out of evil. This bold stroke which his enemies made at his life was a happy occasion of taking them off, and their children too, who otherwise would still have stood in the way of his preferment, and have been upon all occasions vexatious to him; and now he prospered more than ever, was more in favour with his prince and in reputation with the people, which gave him a great opportunity of doing good to his brethren. Thus out of the eater (and that was a lion too) comes forth meat, and out of the strong sweetness.
Fuente: Matthew Henry’s Whole Bible Commentary
DECREE OF DARIUS REGARDING DANIEL’S GOD
Verse 25-28:
Verse 25 states that Darius then wrote a letter of greeting to all people, nations, and languages, an open letter to all who dwelt on the earth, to all human beings. His opening was “may peace be multiplied to you all,” Dan 4:1; Luk 2:10-14; Rom 5:1.
Verse 26 adds that king Darius sent a decree that accompanied the greeting of peace. The essence of the decree was that in every jurisdiction area of his kingdom men should tremble and fear before the living God of Daniel, Dan 3:29; Psa 2:11; Psa 99:1; Luk 12:5; Heb 12:29. He added that he was not only the living God (the only one), but he was also steadfast forever, and His kingdom was such quality that it would never to be destroyed, because His dominion would be unto the end of all time and things, Dan 4:34; Hos 1:10; Act 17:25; 1Th 1:9; Rev 4:10-11; Dan 2:28-29; Dan 4:1-3; Dan 4:34-35.
Verse 27 certifies that this living God delivers, liberates, rescues, and works supernatural signs and wonders in heaven and in earth, and had recently delivered Daniel out of the den of lions, Dan 4:3; 1Co 10:13; Psa 34:7.
Verse 28 concludes that God prospered Daniel in the reign of Darius and or even in the reign of Cyrus, the Persian, Dan 1:21; Ezr 1:1-2. It was in the 3rd year of Cyrus that Daniel received his visions recounted Daniel chs. 10-12. He was prospered both materially and in the Divine service of his prophecies.
Fuente: Garner-Howes Baptist Commentary
Here Daniel adds the king’s edict, which he wished to be promulgated. And by this edict he bore witness that he was so moved by the deliverance of Daniel, as to attribute the supreme glory to the God of Israel. Meanwhile, I do not think this a proof of the king’s real piety, as some interpreters here extol King Darius without moderation, as if he had really repented and embraced the pure worship prescribed by the law of Moses. Nothing of this kind can be collected from the words of the edict — and this circumstance shews it — for his empire was never purged from its superstitions. King Darius still allowed his subjects to worship idols; and he did not refrain from polluting himself with such defilement’s; but he wished to place the God of Israel on the highest elevation, thus attempting to mingle fire and water! We have previously discussed this point. For the profane think they discharge their duty to the true God, if they do not openly despise him, but assign him some place or other; and, especially, if they prefer him to all idols, they think they have satisfied God. But this is all futile; for unless they abolish all superstitions, God by no means obtains his right, since he allows of no equals. Hence this passage by no means proves any true and serious piety in King Darius; but it implies simply his being deeply moved by the miracle, and his celebrating through all the regions subject to him the name and glory of the God of Israel. Finally, as this was a special impulse on King Darius, so it did not proceed beyond a particular effect; he acknowledged God’s power and goodness on all sides; but he seized upon that specimen which was placed directly before his eyes. Hence he did not continue to acknowledge the God of Israel by devoting himself to true and sincere piety; but, as I have said, he wished him to be conspicuously superior to other gods, but not to be the only God. But God rejects this modified worship; and thus there is no reason for praising King Darius. Meanwhile his example will condemn all those who profess themselves to be catholic or Christian kings, or defenders of the faith, since they not only bury true piety, but, as far as they possibly can, weaken the whole worship of God, and would willingly extinguish his name from the world, and thus tyrannize over the pious, and establish impious superstitions by their own cruelty. Darius will be a fit judge for them, and the edict here recited by Daniel will be sufficient for the condemnation of them all.
He now says, The edict was written for all people, nations, and tongues, who dwell in the whole earth. We see how Darius wished to make known God’s power not only to the neighboring people, but studied to promulgate it far and wide. He wrote not only for Asia and Chaldea, but also for the Medes and Persians. He had never been the ruler of Persia, yet since his father-in-law had received him into alliance in the empire, his authority extended thither. This is the sense of the phrase, the whole earth This does not refer to the whole habitable world, but to that monarchy which extended through almost the entire East, since the Medes and Persians then held the sway from the sea as far as Egypt. When we consider the magnitude of this empire, Daniel may well say, the edict was promulgated through the whole earth. Peace be multiplied unto you! We know how kings in this way soothe their subjects, and use soft persuasions for more easily accomplishing their wishes, and thus obtain the implicit obedience of their subjects. And it is gratuitous on their part to implore peace on their subjects. Meanwhile, as I have already said, they court their favor by these enticements, and thus prepare their subjects to submit to the yoke. By the term “peace,” a state of prosperity is implied; meaning, may you be prosperous and happy. He afterwards adds, the decree is placed in their sight, that is, they display their command before all their subjects. This, then, is the force of the phrase, my edict has been placed; that is, if my authority and power prevail with you, you must thus far obey me; that all may fear, or, that all may be afraid and tremble before the God of Daniel! By fear and terror he means simply reverence, but he speaks as the profane are accustomed to do, who abhor God’s name. He seems desirous of expressing how conspicuous was the power of the God of Israel, which ought properly to impress every one, and induce all to worship with reverence, and fear, and trembling. And this method of speaking is derived from a correct principle; since lawful worship is never offered to God but when we are humbled before him. Hence God often calls himself terrible, not because he wishes his worshippers to approach him with fear, but, as we have said, because the souls of men will never be drawn forth to reverence unless they seriously comprehend his power, and thus become afraid of his judgment. But if fear alone flourishes in men’s minds, they cannot form themselves to piety, since we must consider that passage of the Psalm,
“
With thee is propitiation that thou mayest be feared.” (Psa 130:4.)
God, therefore, cannot be properly worshipped and feared, unless we are persuaded that he may be entreated; nay, are quite sure that he is propitious to us. Yet it is necessary for fear and dread to precede the humiliation of the pride of the flesh.
This, then, is the meaning of the phrase, that all should fear or be afraid of the God of Daniel The king calls him so, not because Daniel had fabricated a God for himself, but because he was his only worshipper. We very properly speak of Jupiter as the god of the Greeks, since he was deified by their folly, and hence obtained a name and a celebrity throughout the rest of the world. Meanwhile, Jupiter, and Minerva, and the crowd of false deities received their names from the same origin. There is another reason why King Darius calls the God whom Daniel worshipped Daniel ’ s God, as he is called the God of Abraham, not through deriving any precarious authority from Abraham, but through his manifesting himself to Abraham. To explain this more clearly — Why is he called the God of Daniel rather than of the Babylonians? because Daniel had learnt from the law of Moses the pure worship of God, and the covenant which he had made with Abraham and the holy fathers, and the adoption of Israel as his peculiar people. He complied with the worship prescribed in the Law, and that worship depended on the covenant. Hence this name is not given as if Daniel had been free to fashion or imagine any god for himself; but because he had worshipped that God who had revealed himself by his word. Lastly, this phrase ought to be so understood as to induce all to fear that God who had made a covenant with Abraham and his posterity, and had chosen for himself a peculiar people. He taught the method of true and lawful worship, and unfolded it in his law, so that Daniel worshipped him. We now understand the meaning of the clause. Thus we may learn to distinguish the true God from all the idols and fictions of men, if we desire to worship him acceptably. For many think they worship God when they wander through whatever errors they please, and never remain attached to one true God. But this is perverse, nay, it is nothing but a profanation of true piety to worship God so confusedly. Hence, we must contemplate the distinction which I have pointed out, that our minds may be always included within the bounds of the word, and not wander from the true God, if indeed we desire to retain him and to follow the religion which pleases him. We must continue, I say, within the limits of the word, and not turn away on either one side or the other; since numberless fallacies of the devil will meet us immediately, unless the word holds us in strict obedience. As far as concerns Darius, he acknowledged the one true God, but as we have already said, he did not reject that fictitious and perverse worship in which he was brought up; — such a mixture is intolerable before God!
He adds, Because he is alive, and remains for ever! This seems to reduce all false gods to nothing; but it has been previously said, and the circumstances prove it true, that when the profane turn their attention to the supreme God, they begin to wander directly. If they constantly acknowledged the true God, they would instantly exclude all fictitious ones; but they think it sufficient if God obtains the first rank; meanwhile they add minor deities, so that he lies hid in a crowd, although he enjoys a slight pre-eminence. Such, then, was the reasoning and the plan of Darius, because he held nothing clearly or sincerely concerning the essence of the one true God; but he thought the supreme power resident in the God of Israel, just as other nations worship their own deities! We see, then, that he did not depart from the superstitions which he had imbibed in his boyhood; and hence, we have no reason for praising his piety, unless in this particular case. But, meanwhile, God extorted a confession from him, in which he describes his nature to us. He calls him “the living God,” not only because he has life in himself, but out of himself, and is also the origin and fountain of life. This epithet ought to be taken actively, for God not only lives but has life in himself; and he is also the source of life, since there is no life independent of him. He afterwards adds, He remains for ever, and thus distinguishes him from all creatures, in which there is no firmness nor stability. We know also how everything in heaven, as well as heaven itself, is subject to various changes. In this, therefore, God differs from everything created, since he is unchangeable and invariable. He adds, His kingdom is not corrupted, and his dominion remains for ever. Here he clearly expresses what he had formerly stated respecting the firmness of God’s estate, since he not only remains essentially the same, but exercises his power throughout the whole world, and governs the world by his own virtue, and sustains all things. For if he had only said, “God remains for ever,” we are so perverse and narrow-minded as to interpret it merely as follows: — God, indeed, is not changeable in his own essence, but our minds could not comprehend his power as universally diffused. This explanation, then, is worthy of notice, since Darius clearly expresses that God’s kingdom is incorruptible and his dominion everlasting.
Fuente: Calvin’s Complete Commentary
25-27. This decree resembles very greatly, even in phrase, some of the speeches made previously to or by Nebuchadnezzar (chaps. ii, iii). The old Greek version follows a very different text and closes: “I, Darius, will worship and serve the God of Daniel all my life, for no idols made with hands can deliver as Daniel’s God delivered Daniel.”
Fuente: Whedon’s Commentary on the Old and New Testaments
The King’s Second Decree.
‘Then the king wrote to all the peoples, nations, and languages who dwell in the land. “Peace be multiplied to you.” ’
This is a deliberate imitation of Dan 4:1. The same word means both ‘earth’ and ‘land’. But the king wrote to a far lesser audience than Nebuchadnezzar. However, the vanity of kings is such that they do see their kingdoms as constituting their ‘whole world’, and this was the recognised greeting of Babylonian kings. Indeed ‘to all the peoples, nations and languages who dwell in the land’ (Cyrus in contrast was known as ‘king of the lands’) was probably the heading of the tablet, followed by the recognised, ‘peace be multiplied to you’. Daniel probably had a hand in this decree as his enemies had had their hand in the previous decree.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1133
THE DECREE OF DARIUS
Dan 6:25-27. 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.
IT is the prerogative of God, not only to defeat all the designs of men or devils against him, but to advance his own glory by the very means which his enemies use to obstruct it. The wisdom and fidelity of Daniel had secured for him at the court of Persia the same influence as he had been honoured with by the kings of Babylon; but the princes of that empire sought his destruction, and, together with that, the subversion of all the influence of Daniels God. They devised a plan, in which they too fatally succeeded, to establish a law, by which Daniel must of necessity, if faithful to his God, be condemned. King Darius, when lie saw into what a snare he had been drawn, sought to deliver Daniel from the sentence which the law, so inconsiderately enacted, denounced against him: but he could not prevail; and therefore at last consented to the execution of it on his faithful and unoffending servant. Daniel was cast into the den of lions: and with him, the hope of further protection to the Jewish captives must cease. But behold, God, as Darius himself had hoped, interposed for the preservation of Daniel; and thereby shewed to the conviction of Darius, that he was the One omnipotent and only true God. Darius now ordered the very punishment which Daniels enemies had sought to inflict on him, to be executed on them; and immediately issued throughout the whole extent of his dominions the decree contained in our text.
We propose to consider,
I.
His views of Daniels God
We are quite surprised that a heathen, who had so impiously exalted himself above all that is called God, or that is worshipped, should have such just views, as he shews himself to have had, of the God of Israel. In describing Jehovah, he speaks of,
1.
His essential perfection
[Darius had hitherto known only the gods of gold and silver, or of wood and stone, which had no existence till they were formed into an image by the hands of man; and which, when formed, were lifeless and motionless as the materials of which they were made. But of Jehovah he had far different views: he saw him to be the eternal self-existent God, who, whilst he alone had life in himself, was the one only source of life and being to all his creatures. Him too he saw to be an unchangeable God, steadfast for ever in all his purposes, and immutable in all his counsels.
This is such a view of God as all of us should have: if we see not his self-sufficiency, we shall never feel persuaded of his all-sufficiency for our help [Note: Isa 26:4.]: and if we be not convinced, that with him is no variableness, neither shadow of turning [Note: Jam 1:17.] we shall never know whence our own stability arises [Note: Mal 3:6.], or enjoy the consolation which God himself designs that we should derive from this never-failing source [Note: Heb 6:17-18.] ]
2.
His universal dominion
[Here, we apprehend, this heathen monarch did not limit his views to the providential government of Jehovah over all the works of his hands; but that, he spoke also of that spiritual kingdom which should be erected by the Messiah, and which was to be both universal in its extent and everlasting in its duration. The dream and vision of Nebuchadnezzar were well known throughout all the Babylonish empire. In this vision the destruction of Babylon was expressly foretold; and, after the establishment and ruin of three successive kingdoms, the Persian, the Grecian, and the Roman, a fifth kingdom was to arise, namely, that of the Messiah, which should break in pieces all other kingdoms, and stand for ever. The first part of this dream had now recently been fulfilled; and fulfilled by the very person who had been foretold by name three hundred years before he was brought into the world; and in the precise manner also that had been circumstantially foretold at the same distant period. These prophecies, beyond all doubt, were shewn to Cyrus and Darius, as soon as they became masters of Babylon: and the miracle just wrought by Jehovah in favour of Daniel, brought additional conviction to the mind of Darius, that the Messiahs reign should be such as had been predicted.
This is a glorious view, of which we should never lose sight. It was this which Abraham delighted to contemplate [Note: Joh 8:56.], and which has filled the saints of all succeeding ages with unutterable joy. To us, no less than to those of former ages, it yet remains as an object of hope. The predicted kingdom is indeed established; but it is as yet but very limited in its extent: nevertheless we believe that the word of God respecting it shall stand, and that all the kingdoms of the world shall in due time become the kingdom of our Lord and of his Christ ]
3.
His miracles of love and mercy towards his believing people
[Here also Darius speaks in general terms: the deliverance of Daniel from the lions den is considered by him as a single instance only of the innumerable interpositions which God vouchsafes to his people, and of the wonders which he works in their behalf. The whole history of the Jewish people, from their departure out of Egypt to their final dispersion by the Romans, is one continued record of stupendous miracles and gracious deliverances.
True it is, that miracles are ceased: but wonders, if we may so speak, are quite as common as in the days of old. Wherein is the deliverance of a soul from death and hell inferior to the deliverance of the Hebrew youths from the fiery furnace; or the preservation of Daniel in the lions den, to the preservation of believers from the assaults of that roaring lion that is ever seeking to devour them? This view then of the Deity is still to be ever kept in mind, in order that we may never give way to fear, or doubt a moment but that He who hath hitherto delivered us, will go on to deliver, and will preserve us safely to his heavenly kingdom ]
Such being his views of the Deity, we are no longer surprised at,
II.
His decree founded upon them
An external worship was deemed sufficient for senseless idols; but not so for the God of heaven and earth: the decree before us required much more than that. Let us distinctly notice,
1.
Its import
[The terms fear and tremble seem to import only a dread of God, as a terrible being whom it was dangerous to provoke: but the meaning of them is widely different from this. Throughout all the New Testament these words express rather a holy reverential regard, blended with love to Him who is the object of it. St. Paul, when at Corinth, was amongst his converts in weakness, and in fear, and in much trembling [Note: 1Co 2:3.]; not surely with a slavish dread of their wrath, but with a holy anxiety to fulfil his ministry to their greatest advantage. He exhorts servants to obey their masters with fear and trembling [Note: Eph 6:5.], that is, with a tender conscience, and an affectionate regard to their will. He bids us also to work out our salvation with fear and trembling [Note: Php 2:12.], that is, with the utmost watchfulness and care. Thus we understand the decree of Darius as enjoining to all his subjects, that they should serve God with a holy and affectionate regard to his revealed will. We conceive that the terms of the decree do in effect enjoin all that worship which is required of us under the Gospel: for David, speaking expressly of the worship to be paid to the Messiah, says, Serve the Lord with fear, and rejoice with trembling [Note: Psa 2:11.]; which shews that fear and trembling, properly understood, does not expel, but only moderates and tempers, our joy. Indeed, the angel that is represented as carrying the everlasting Gospel throughout all the earth, proclaims it in terms of similar import, Fear God, and give glory to him [Note: Rev 14:6-7.]. We see then, that the decree did go, in fact, to the abolition of idolatry, and to the establishment of the Redeemers kingdom throughout that vast empire: only, not being followed up by similar enactments, and a practical exhibition of its import by those who were at the head of the empire, it fell to the ground; as all precepts must do, if not followed up by constant exertions and corresponding examples. One effect however necessarily followed from it, namely, to procure more favour to the Jews throughout the empire, and ultimately to facilitate the reception of Christianity throughout the world.]
2.
The reasonableness of it
[Who can contemplate the foregoing views of the Deity, and not confess the reasonableness of the decree founded upon them?
Consider the power and authority of God; consider him as the Creator, Preserver, and Governor of the universe; and can a doubt be entertained whether we ought to fear and serve Him? Consider also the love and mercy of God, particularly as manifested in the redemption of men by the blood of his only dear Son, and the blessings vouchsafed to them through his all-sufficient grace; can any one who adverts to this subject question the propriety of surrendering ourselves up, in body, soul, and spirit, to his service? It matters not what rank in society we hold, or what office we may fill; the decree is equally applicable to all, and equally reasonable for all; kings and princes are no more exempt from these duties than the meanest of their subjects: as long as subordination to rulers is enjoined, much more must a duteous regard to the God of heaven be held sacred and, as long as gratitude is esteemed a becoming principle in relation to men, so long must its exercise be obligatory on all towards the Redeemer of the world ]
Behold then in this decree,
1.
The effect which Gods mercies should have upon us
[Darius felt the deliverance of Daniel to be in fact as great a mercy to himself as it was to Daniel: and a sense of this penetrated his soul with a desire to honour that God by whom the mercy had been vouchsafed. This was right. And is it not right that mercies and deliverances should have the same effect on us? Consider what mercies we have received; some public and national, and others private and personal [Note: Here any public or private mercies may be glanced at.] Should no improvement be made of these? Should we not say, What shall I render to the Lord for all the benefits that he hath done unto me? Surely these things, and especially the mercies vouchsafed to our souls are calls from God himself to glorify him with all our faculties and all our powers [Note: The particular objects of the Society may here be stated at large.] ]
2.
What use we should make of our influence
[To serve God ourselves is right and necessary: but it is far from comprehending the whole of what is required of us in return for the mercies vouchsafed unto us. We all have influence, which it is our bounden duty to exert: if that influence reach only to a very small circle, we should not on that account think ourselves at liberty to leave it unimproved: nor if it extend over a vast empire, should we be backward to encounter the opposition and obloquy which the exercise of it may bring upon us. Whatever it be, whether more or less, we should regard it as a talent to be employed for God. Even a heathen, and he, we fear, not truly converted, felt this obligation: how much more then should we, who profess to embrace the Christian faith, and to enjoy all the blessings of the Gospel salvation! But we greatly mistake, if we imagine that the influence of any amongst us is small: for if we unite our efforts together, and act in concert with each other, we may do far more than Darius could with all his power. Let any one contemplate the Bible Society, in which the poor, strange as it may seem, do far more than the rich; and see what wonders are doing by means of it throughout the world Let any one contemplate Mission Societies, which are in fact forwarding, as it were, the very decree of Darius, and calling on all people, nations, and languages to fear and tremble before the God of Israel [Note: ver. 25, 26.] Let us then rise to the occasion: let us unite as one man: let us not merely issue the decree, but do the thing; providing all the means for it, and carrying into effect the objects we profess to aim at. Thus shall we indeed approve ourselves good and faithful servants to our God, and be rewarded by him according to our improvement of our respective talents ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
The subject ends as it might be expected to end. God’s faithful servant is delivered: the enemy brought down; and the Lord Jesus himself adored in the salvation of his chosen. So, Lord, let all thy people praise thee, and in the less exercises of the saints of God, give them strength to their day, and send thy salvation out of Zion, to bless thy people in Jerusalem. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Dan 6:25 Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
Ver. 25. Then king Darius wrote. ] See on Dan 4:1 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Dan 6:25-27
25Then Darius the king wrote to all the peoples, nations and men of every language who were living in all the land: May your peace abound! 26I make a decree that in all the dominion of my kingdom men are to fear and tremble before the God of Daniel;
For He is the living God and enduring forever,
And His kingdom is one which will not be destroyed,
And His dominion will be forever.
27He delivers and rescues and performs signs and wonders
In heaven and on earth,
Who has also delivered Daniel from the power of the lions.
Dan 6:25-27 This is very similar to Nebuchadnezzar’s words in Dan 2:46-48; Dan 3:28-29; Dan 4:3; Dan 4:34-35. All of these texts were probably penned by one of the four Jewish exiles. It does not imply personal faith on the part of Darius, but the overwhelming sense of the power of God which these poly-theists experienced!
Dan 6:25 all the peoples, nations, and men of every language This is parallel to Nebuchadnezzar’s edicts in Dan 3:29; Dan 4:1 and Daniel’s comment in Dan 5:19 and his vision in Dan 7:14.
It is interesting that the unchangeable edict of the Medo-Persian ruler is obviously modified in honor of YHWH’s sovereignty.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
people = peoples. Compare Dan 3:29.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 6:25
Dan 6:25 ThenH116 kingH4430 DariusH1868 wroteH3790 unto allH3606 people,H5972 nations,H524 and languages,H3961 thatH1768 dwellH1753 in allH3606 the earth;H772 PeaceH8001 be multipliedH7680 unto you.
Dan 6:25
Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
This is not the first time we have seen a king under which Daniel served make this official statement. King Nebuchadnezzar just a few years earlier used almost these exact words to address the people of the Babylonian empire with a very similar message: “Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you” (Dan 4:1).
Fuente: Old and New Testaments Restoration Commentary
unto all people
(See Scofield “Dan 4:1”).
Fuente: Scofield Reference Bible Notes
king: Dan 4:1, Ezr 1:1, Ezr 1:2, Est 3:12, Est 8:9
Peace: Ezr 4:17, 1Pe 1:2, 2Pe 1:2, Jud 1:2
Reciprocal: Jos 2:11 – for the Lord Psa 33:8 – the earth Psa 145:6 – And men Isa 33:13 – Hear Isa 64:2 – to make Dan 3:4 – O people Mar 5:19 – Go home Joh 14:27 – not Rev 5:9 – out Rev 7:9 – of all Rev 14:6 – every
Fuente: The Treasury of Scripture Knowledge
Dan 6:25. The world empires were made up of all people, nations, and languages of the civilized world, hence a proclamation such as the king wished to be made would be sa addressed in order to reach and affect all the subjects of his realm.
Fuente: Combined Bible Commentary
Dan 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 Nebuchadnezzars 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
6. Darius’ decree and praise of Yahweh 6:25-28
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
This story ends, as previous ones in the book did, with the king praising and promoting Yahweh. This expression of praise, however, surpasses the others (cf. Dan 3:28-29; Dan 4:3; Dan 4:34-35; Dan 4:37). Not only did Darius personally praise God, but he ordered his subjects to do the same thing (cf. Dan 3:29; Dan 4:1). It is as though God was giving two witnesses to His people Israel: Nebuchadnezzar and Darius. Both monarchs testified to the living and eternal God’s unshakable sovereignty, grace, and power in heaven and on earth (cf. Dan 4:3; Dan 4:34-35). These testimonies certainly would have encouraged the Israelites to trust Him in spite of the circumstances of the exile.
"Once again, during this time of Israel’s helplessness with her survival in doubt, Yahweh of hosts acted redemptively to strengthen his people’s faith in him. On the eve of their return to the Land of Promise under the leadership of Zerubbabel, God reassured them that he was still the same as in the days of Moses and was able to take them back to Canaan, where they could establish a new commonwealth in covenant fellowship with him." [Note: Archer, "Daniel," p. 83.]