46<\/strong>. fell upon his face<\/em> ] a mark of respect whether to God, as Gen 17:3<\/span>, or to men, 2Sa 9:6<\/span>; 2Sa 14:4<\/span>.<\/p>\n and worshipped Daniel<\/em> ] bowed down to<\/strong> Daniel, the word used in Dan 3:5-7<\/span> &c. of adoration paid to a deity. In the Targums, however, the same word is used (for the Heb. to prostrate oneself to<\/em>) of obeisance done to a human superior (as 2Sa 14:33<\/span>; 2Sa 18:21 ; 2Sa 18:28<\/span>; 2Sa 24:20<\/span>); so that it does not necessarily imply the payment of divine honour.<\/p>\n that<\/em> they should offer<\/em> ] lit. pour out<\/em>, the word used of pouring out a libation or drink-offering (2Ki 16:13<\/span>, and elsewhere), though here employed evidently in a more general sense.<\/p>\n an oblation<\/em> ] The word means properly a present<\/em>, especially one offered as a mark of homage or respect (Gen 32:13<\/span>; Gen 43:11<\/span>); it is also used generally in the sense of an oblation<\/em> presented to God (Gen 4:3-5<\/span>; 1Sa 2:17<\/span>), as well as technically, in the priestly terminology, of the ‘meal-offering’ (Leviticus 3<\/span> &c.). The second of these three senses is the most probable here.<\/p>\n sweet odours<\/em> ] lit. rests<\/em> or contentments<\/em>. The word is that which occurs in the sacrificial expression ‘ sweet<\/em> savour’ (Gen 8:21<\/span>; Lev 1:2<\/span>, &c.), lit. ‘savour of rest<\/em> or contentment<\/em> ’: it is used (exceptionally) without ‘savour,’ exactly as here, in Ezr 6:10<\/span>, ‘that they may offer rests<\/em> (or contentments<\/em>) to the God of heaven.’ ‘Bowed down to’ is ambiguous; but the subsequent parts of the verse certainly represent Daniel as receiving the homage due to a god. Daniel does not refuse the homage (contrast Act 14:13-18<\/span>): in the view of the writer, he is (cf. Dan 2:47<\/em><\/span>) the representative of the God of gods to Nebuchadnezzar. Compare the story in Jos. Ant.<\/em> xi. viii. 5, according to which Alexander the Great prostrated himself before the Jewish high-priest, and when asked by his astonished general, Parmenio, why he did so, replied, “I do not worship the high-priest, but the God with whose high-priesthood he has been honoured.”<\/p>\n 46 48<\/strong>. Nebuchadnezzar is profoundly impressed by Daniel’s skill, and bestows upon him high honour and rewards (cf. the promise of Dan 2:6<\/em><\/span>).<\/p>\n Then the king Nebuchadnezzar fell upon his face – <\/B>This was the common method of signifying profound respect among the Orientals. Compare Gen 17:3<\/span>; Gen 50:18<\/span>; Lev 9:24<\/span>; Num 14:5<\/span>; Jos 5:14<\/span>; Jdg 13:20<\/span>; Rev 11:16<\/span>.<\/P> And worshipped Daniel – <\/B>The word rendered worshipped here (<\/span> s<\/I>e<\/I><\/SUP>gid<\/I>), in the Chaldee portions of the Bible is uniformly rendered worship, Dan 2:26<\/span>; Dan 3:5-7<\/span>, Dan 3:10-12<\/span>, Dan 3:14-15<\/span>, Dan 3:18<\/span>, Dan 3:28<\/span>. It occurs nowhere else, and in every instance, except in the one before us, is employed with reference to the homage paid to an idol, all the other cases occurring in the third chapter respecting the image that was set up by Nebuchadnezzar. The corresponding Hebrew word (<\/span> sagad<\/I>) occurs only in Isa 44:15<\/span>, Isa 44:17<\/span>, Isa 44:19<\/span>; Isa 46:6<\/span>; and is, in every instance, rendered fall down, also with reference to idols. The proper idea, therefore, of the word here is, that the monarch meant to render religious homage to Daniel, or such adoration as was usually paid to idols. This is confirmed by witat is immediately added, that he commanded that an oblation should be made to him. It is not, however, necessary to suppose that Daniel received or approved this religious homage of the king, or that he left the impression on his mind that he was willing to be honored as a god. The prostration of the king before him, of course, he could not prevent. The views and feelings which the monarch had in doing it he could not prevent. The command to present an oblation and sweet odors to him he could not prevent. But it is not a fair inference that Daniel approved this, or that he did anything to countenance it, or even that he did not, in a proper manner, rebuke it: for<\/P> (1) We are not to suppose that all that was said was recorded, and no one can prove that Daniel did not express his disapprobation of this religious honor shown to him.<\/P> (2) Daniel had in fact, expressed his views, in the clearest manner, on this very point before the monarch. He had, again and again, disclaimed all power to be able to reveal such secrets. He had directed his mind to the true God, as he who alone could disclose coming events, Dan 2:28<\/span>, Dan 2:30<\/span>, Dan 2:45<\/span>. He had taken all possible precaution to prevent any such result, by declaring, in the most emphatic terms Dan 2:30<\/span>, that this secret was not revealed to him on account of any wisdom which he had more than any living. If now, after all this precaution, and these disclaimers, the king should prostrate himself before him, and, for the moment, feel that he was in the presence of a God, Daniel was not responsible for it, and it should not be inferred that he encouraged or approved it.<\/P> (3) It would seem, from the narrative itself, more than probable that Daniel did refuse the homage, and direct the thoughts of the monarch to the true God. In the very next verse it is said, The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets. Answered what? Perhaps something that was said by Daniel. At all events, it is clear from this that whatever were the momentary expressions of wonder, gratitude, and adoration, on the part of the king, his thoughts soon passed to the proper object of worship – the true God. And commanded, etc. The fact that this was commanded does not prove that it was done. The command was probably given under the excitement of his admiration and wonder. But it does not follow that Daniel received it, or that the command was not recalled on reflection, or that the oblation and odors may not have been presented to the true God.<\/P> That they should offer an oblation – <\/B>That is, his attendants, or perhaps the priests to whom pertained the duty of making offerings to the gods. The word rendered oblation (<\/span> minchah<\/I>) does not refer to a, bloody sacrifice, but means a gift or present of any kind. It is applied in the Scriptures to denote<\/P> (1) a gift, or present, Gen 32:13<\/span>, Gen 32:18<\/span>, Gen 32:20<\/span> (Gen 32:14<\/span>, Gen 32:19<\/span>, Gen 32:21<\/span>); Gen 43:11<\/span>, Gen 43:15<\/span>, Gen 43:25-26<\/span>;<\/P> (2) a tribute, such as was exacted from a subject nation, under the notion of a present, 2Sa 8:2<\/span>, 2Sa 8:6<\/span>; 1Ki 4:21<\/span> 1Ki 5:1<\/span>,<\/P> (3) an offering or sacrifice to God, especially a bloodless offering, in opposition to (<\/span> zebach<\/I>) – a bloody sacrifice, Lev 2:1<\/span>, Lev 2:4-6<\/span>; Lev 6:14<\/span> (7); Lev 7:9<\/span>; Psa 40:6<\/span> (7); Jer 17:26<\/span>.<\/P> See the word fully explained in the notes at Isa 1:13<\/span>. There can be no doubt that Nebuchadnezzar meant that such an offering should be presented as was usually made in idol worship.<\/P> And sweet odors – <\/B>incense was commonly used in worship (see the notes at Isa 1:13<\/span>), and it is not improbable that in the worship of the gods it was accompanied with other fragrant odors. Sweet odors, or savors, expressed by the same word which is used here, were a part of the prescribed worship in the Hebrew ritual, Lev 1:9<\/span>, Lev 1:13<\/span>, Lev 1:17<\/span>; Lev 2:2<\/span>, Lev 2:9<\/span>; Lev 3:5<\/span>; Lev 6:21<\/span> (14); Num 15:7<\/span>.<\/P> <\/p>\n Verse 46<\/span>. The king – fell upon his face<\/B><\/I>] Prostrated himself: this was the fullest act of adoration among the ancients.<\/P> <\/P> Worshipped Daniel<\/B><\/I>] Supposing him to be a god, or Divine being. No doubt Daniel forbade him; for to receive this would have been gross idolatry.<\/P> <\/p>\n This was strange, that so great a monarch should thus worship his vassal: thus was it sometimes done to men, as to Elias the prophet, 2Ki 1:13<\/span>; this was done in consternation and admiration, because he saw so much of God in the prophet, and in the revelation of the dream; but why did Daniel suffer it to be done to him? <\/P> 1. Though he could not hinder the king in his prostration, and in his word of command, yet doubtless he showed his averseness with much zeal and abhorrence, as the apostles did in the like case, Act 14:13-15<\/span>, because it was high sacrilege and idolatry. <\/P> 2. It is not said they offered sacrifice to Daniel, but only the king commanded it, which doubtless Daniel refused, because he was so careful in not defiling himself with the kings dainties, Dan 1:8<\/span>; also when he would not omit the worship of God, though with the hazard of his life, Dan 6:10<\/span>; therefore the king, being instructed of Daniel, gives God all the glory, in the next words. <\/P> <\/p>\n 46. fell upon . . . face, andworshipped Daniel<\/B>worshipping God in the person of Daniel.Symbolical of the future prostration of the world power beforeMessiah and His kingdom (Php 2:10<\/span>).As other servants of God refused such honors (Act 10:25<\/span>;Act 10:26<\/span>; Act 14:13-15<\/span>;Rev 22:8<\/span>; Rev 22:9<\/span>),and Daniel (Da 1:8<\/span>) would nottaste defiled food, nor give up prayer to God at the cost of his life(Dan 6:7<\/span>; Dan 6:10<\/span>),it seems likely that Daniel rejected the proffered divine honors. Theword “answered” (Da 2:47<\/span>)implies that Daniel had objected to these honors; and in compliancewith his objection, “the king answered,<\/I> Of a truth, yourGod is a God of gods.” Daniel had disclaimed all personal meritin Da 2:30<\/span>, giving GODall the glory (compare Da 2:45<\/span>).<\/P> commanded . . . sweetodours<\/B>divine honors (Ezr6:10<\/span>). It is not said his command was executed.<\/P><\/p>\n Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel<\/strong>,…. Imagining there was something of divinity in him, that he could so exactly tell him his dream, which was past and gone; and give him the interpretation of it, respecting things to come, which he concluded none but God could do; and therefore, after the manner of the eastern people, threw himself prostrate to the earth, with his face to it, and gave religious adoration to Daniel; for that this cannot be understood of mere civil respect appears by his following orders; and had he not thought that Daniel was something more than a man, he, a proud monarch, would never have behaved in this manner to him; but, being struck with amazement at the relation of the dream, and the interpretation of it, he forgot what both he and Daniel were; the one a mighty king, the other a mere man, a servant, yea, a captive: this shows that he was not exasperated at the account of the fall of his monarchy, as might have been expected, but was filled with wonder at the revelation made:<\/p>\n and commanded that they should offer an oblation and sweet odours unto him<\/strong>; rising from the ground, he gave orders to his servants about him, some of whom might be the priests of Bel, that they would bring a meat offering, and incense with it, and offer them to him as to a god; but, though this was ordered, we do not read it was done; for it cannot be thought that Daniel, who had scrupled eating the king’s food, and drinking his wine, lest he should be defiled, and afterwards chose rather to be cast into a den of lions than to omit prayer to God, would ever suffer such a piece of idolatrous worship to be paid to him; and though he could not hinder the king’s prostration and adoration, which were very sudden; yet it is highly probable he reasoned with the king upon it, and earnestly desired that no such undue honours should be paid to him; declaring that this knowledge was not of himself, but of God, to whom the glory ought to be given.<\/p>\n The impression which this interpretation of the dream made upon Nebuchadnezzar, and the consequences which thence arose for Daniel.<\/p>\n <\/em> The announcement and the interpretation of the remarkable dream made so powerful an impression on Nebuchadnezzar, that he fell down in supplication before Daniel and ordered sacrifice to be offered to him. Falling prostrate to the earth is found as a mark of honour to men, it is true (1Sa 20:41<\/span>; 1Sa 25:28<\/span>; 2Sa 14:4<\/span>), but is used only of divine homage<\/em> (Isa 44:15<\/span>, Isa 44:17<\/span>, Isa 44:19<\/span>; Isa 46:6<\/span>, and Dan 3:5<\/span>.). To the Chaldean king, Daniel appeared as a man in whom the gods manifested themselves; therefore he shows to him divine honour, such as was shown by Cornelius to the Apostle Peter, and at Lystra was shown to Paul and Barnabas, Act 10:25<\/span>; Act 14:13<\/span>. , an unbloody sacrifice<\/em>, and , are not burnt sacrifices or offerings of pieces of fat (Hitz.), but incensings, the offering of incense<\/em>; cf. Exo 30:9<\/span>, where the is particularly mentioned along with the and the . is, with Hitz., to be taken after the Arabic in the general signification sacrificare<\/em>, but is transferred zeugmatically from the pouring out of a drink-offering to the offering of a sacrifice. Dan 2:47<\/span>, where Nebuchadnezzar praises the God of the Jews as the God of gods, does not stand in contradiction to the rendering of divine honour to Daniel in such a way that, with Hitz., in the conduct of the king we miss consistency and propriety, and find it improbable. For Nebuchadnezzar did not pray to the man Daniel, but in the person of Daniel to his God, i.e., to the God of the Jews; and he did this because this God had manifested Himself to him through Daniel as the supreme God, who rules over kings, and reveals hidden things which the gods of the Chaldean wise men were not able to reveal. Moreover, in this, Nebuchadnezzar did not abandon his heathen standpoint. He did not recognise the God of the Jews as the only, or the alone true God, but only as God of gods, as the highest or the most exalted of the gods, who excelled the other gods in might and in wisdom, and was a Lord of kings, and as such must be honoured along with the gods of his own country. , of truth<\/em> (it is) that<\/em>, stands adverbially for truly<\/em>.<\/p>\n Nebuchadnezzar’s Honours Daniel.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 603.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 46 Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him. 47 The king answered unto Daniel, and said, Of a truth it is,<\/I> that your God is<\/I> a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret. 48 Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men<\/I> of Babylon. 49 Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel sat<\/I> in the gate of the king.<\/P> One might have expected that when Nebuchadnezzar was contriving to make his own kingdom everlasting he would be enraged at Daniel, who foretold the fall of it and that another kingdom of another nature should be the everlasting kingdom; but, instead of resenting it as an affront, he received it as an oracle, and here we are told what the expressions were of the impressions it made upon him. 1. He was ready to look upon Daniel as a little god. Though he saw him to be a man, yet from this wonderful discovery which he had made both of his secret thoughts, in telling him the dream, and of things to come, in telling him the interpretation of it, he concluded that he had certainly a divinity lodged in him, worthy his adoration; and therefore he fell upon his face and worshipped Daniel,<\/I> v.<\/span> 46<\/span><\/U><\/I><\/span>. It was the custom of the country by prostration to give honour to kings, because they have something of a divine power in them (I have said, You are gods<\/I>); and therefore this king, who had often received such veneration from others, now paid the like to Daniel, whom he supposed to have in him a divine knowledge, which he was so struck with an admiration of that he could not contain himself, but forgot both that Daniel was a man and that himself was a king. Thus did God magnify divine revelation and make it honourable,<\/I> extorting from a proud potentate such a veneration but for one glimpse of it. He worshipped Daniel,<\/I> and commanded that they should offer an oblation to him,<\/I> and burn incense. Herein he cannot be justified, but may in some measure be excused, when Cornelius was thus ready to worship Peter, and John the angel, who both knew better. But, though it is not here mentioned, yet we have reason to think that Daniel refused these honours that he paid him, and said, as Peter to Cornelius, Stand up, I myself also am a man,<\/I> or, as the angel to St. John, See thou do it not;<\/I> for it is not said that the oblation was offered unto him, though the king commanded it, or rather said it,<\/I> for so the word is. He said, in his haste, Let an oblation be offered to him.<\/I> And that Daniel did say something to him which turned his eyes and thoughts another way is intimated in what follows (v.<\/I><\/span> 47<\/span>), The king answered Daniel.<\/I> Note, It is possible for those to express a great honour for the ministers of God’s word who yet have no true love for the word. Herod feared John,<\/I> and heard him gladly,<\/I> and yet went on in his sins, Mark vi. 20<\/span>. 2. He readily acknowledged the God of Daniel to be the great God, the true God, the only living and true God. If Daniel will not suffer himself to be worshipped, he will (as Daniel, it is likely, directed him) worship God,<\/I> by confessing (v.<\/I><\/span> 47<\/span>), Of a truth your God is a God of gods,<\/I> such a God as there is no other, above all gods in dignity, over all gods in dominion. He is a Lord of kings,<\/I> from whom they derive their power and to whom they are accountable; and he is both a discoverer and a revealer of secrets;<\/I> what is most secret he sees and can reveal, and what he has revealed is what was secret and which none but himself could reveal, 1 Cor. ii. 10<\/span>. 3. He preferred Daniel, made him a great man, v.<\/I><\/span> 48<\/span>. God made him a great man indeed when he took him into communion with himself, a greater man than Nebuchadnezzar could make him; but, because God had magnified him, therefore the king magnified him. Does wealth make men great? The king gave him many great gifts;<\/I> and he had no reason to refuse them, when they all put him into so much the greater capacity of doing good to his brethren in captivity. These gifts were grateful returns for the good services he had done, and not aimed at, nor bargained for, by him, as the rewards of divination were by Balaam. Does power make a man great? He made him ruler over the whole province of Babylon,<\/I> which no doubt had great influence upon the other provinces; he made him likewise chancellor of the university, chief of the governors over all the wise men of Babylon,<\/I> to instruct those whom he had thus outdone; and, since they could not do what the king would have them do, they shall be obliged to do what Daniel would have them do. Thus it is fit that the fool should be servant to the wise in heart.<\/I> Seeing Daniel could reveal this secret<\/I> (v.<\/I><\/span> 47<\/span>), the king thus advanced him. Note, It is the wisdom of princes to advance and employ those who receive divine revelation, and are much conversant with it, who, as Daniel here, show themselves to be well acquainted with the kingdom of heaven. Joseph, like Daniel here, was advanced in the court of the king of Egypt for his interpreting his dreams; and he called him Zaphnath-paaneah–a revealer of secrets,<\/I> as the king of Babylon here calls Daniel; so that the preambles to their patents of honour are the same–for, and in consideration of, their good services done to the crown in revealing secrets.<\/I> 4. He preferred his companions for his sake, and upon his special instance and request, v.<\/I><\/span> 49<\/span>. Daniel himself sat in the gate of the king,<\/I> as president of the council, chief-justice, or prime-minister of state, or perhaps chamberlain of the household; but he used his interest for his friends as became a good man, and procured places in the government for Shadrach, Meshach, and Abednego. Those that helped him with their prayers shall share with him in his honours, such a grateful sense had he even of that service. The preferring of them would be a great stay and help to Daniel in his place and business. And these pious Jews, being thus preferred in Babylon, had great opportunity of serving their brethren in captivity, and of doing them many good offices, which no doubt they were ready to do. Thus, sometimes, before God brings his people into trouble, he prepares it, that it may be easy to them.<\/P><\/p>\n <\/strong><\/p>\n DANIEL PROMOTED<\/p>\n Verses 46-49:<\/strong><\/p>\n Verse 46 <\/strong>relates that Nebuchadnezzar was so emotionally overcome by Daniel’s definitive recall, description, and interpretation of the meaning of the dream and monstrous image that came, then went from him, that he fell down to worship Him, Act 10:25<\/span>; Act 14:13<\/span>; Act 28:6<\/span>. He too impulsively commanded those about him that they should offer an oblation sacrifice and incense of sweet odor of worship to Daniel, Ezr 6:10<\/span>. Though Daniel had already disavowed any personal honor for revealing and interpreting the dream to Nebuchadnezzar, v 27, 28, 30; So shall the world one day fall down to worship the Lord, Php_2:10.<\/p>\n Verse 47<\/strong> adds that Nebuchadnezzar then testified that Daniel’s God was surely, unquestionably, incontestably, of a truth, God of gods, Lord of kings, a revealer (uncoverer and- discloser) of secrets;” At the last the world will acknowledge this, Rev 17:14<\/span>; Rev 19:16<\/span>; Daniel had revealed this secret so thoroughly that Nebuchadnezzar knew that it was of the living God, <\/strong>not “little dead gods” of his heathen empire, that this matter was made known, v. 22; Gen 41:45<\/span>; Job 15:8<\/span>; Psa 25:14<\/span>; Pro 3:32<\/span>; Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n