15<\/strong>. assembled<\/em> ] came thronging<\/strong> or tumultuously<\/strong>, as Dan 6:6<\/em><\/span>.<\/p>\n Know, O king<\/em>, &c.] The courtiers, in their violence against Daniel, address Darius, as in Dan 6:12<\/em><\/span>, abruptly and peremptorily, without any respectful words of introduction ( Dan 6:6<\/em><\/span>).<\/p>\n decree<\/em> ] interdict<\/strong>.<\/p>\n Then these men assembled unto the king – <\/B>The Chaldee here is the same as in Dan 6:6<\/span>, they came tumultuously. They were earnest that the law should be executed, and they probably apprehended that if the king were allowed to dwell upon it, the firmness of his own mind would give way, and that he would release Daniel. Perhaps they dreaded the effect of the compunctious visitings which he might have during the silence of the night, and they, therefore, came tumultuously to hasten his decision.<\/P> Know, O king, that the law … – <\/B>That is a settled matter about which there can be no debate or difference of opinion. It would seem that this was a point so well settled that no question could be raised in regard to it, and, to their minds, it was equally clear that if this were so, it was necessary that the sentence should be executed without delay.<\/P> <\/p>\n Dan 6:15<\/span><\/p>\n That no decree nor statute that the king establisheth may be changed.<\/em><\/p>\n<\/p>\n Inviolable Law<\/strong><\/p>\n These men were constitutional persecutors. They were constitutional liars. Some men are nothing if not constitutional. They would die for constitution; they dream of constitutional order: these men who are so addicted to constitution precedent and usage could kill a man. That is the difficulty we always have to deal with. You cannot convert a scribe: with man this is impossible; with God all things are possible. Once let a man become the victim of the letter, and the case is hopeless. See how these men deport themselves: all for a law, nothing for a life; on the one side full of constitutional obedience, on the other without feeling in reference to a human soul, a brothers life; only shed mans blood, but keep the letter of the law. The great complaint we have to make against this in all ages and countries, that it has about it a taint of respectability. You cannot get at the scribe on account of the scroll which he holds us between you and him.He is not worth getting at. He has the law, the chapter, the verse, the letter; he has no genius of law, no spirit of liberty, no inspiration and enthusiasm of human nature. The thing that was given to him as a hint, a help, a temporary assistance, is pressed so as to become an excuse, if not a defence, in the matter of murder. The Sabbath was made for man, not man for the Sabbath; the law was made for man, not man for the law. We must take care how we throw things out of proportion and perspective, how we overweight the one side or the other; let us see what it is that is really involved: if it is criminality, it must be put down; if it is a difference of judgment, if it is an exercise of conscience, then we must see what relation the law has to such spiritual or intellectual relationships and possessions and responsibilities. What is God always doing? Setting law aside. That seems strange. Certainly, God must be strange. Gods Government must be immeasurable in its inner thought, in its outward relation; it must be under his hand; it must lie well within the sweep of his omnipotence. (Joseph Parker, D<\/em>.D<\/em>.)<\/p>\n Verse 15. Then these men assembled<\/B><\/I>] Having got favourable answers, as we may presume, from many individuals, he called a parliament<\/I>; but they now collectively joined to urge the execution<\/I> of the law, not its repeal<\/I>.<\/P> <\/p>\n These were bold men, they were resolved to follow their blows, and would have their will rather than the king should have his in this case; which on the kings part was honourable and royal, to retrieve an evil act, and to retract, or at least to mitigate, a rigid and, rash decree. <\/P> No decree nor statute which the king establisheth may be changed:<\/B> thus Haman contrived and pleaded, yet there was a way found to prevent execution, Es 8<\/span>. Again, this law, which they plead was fundamental to make all laws and decrees immutable, was absurd and impolitic; for laws should be essentially changeable by the law-makers, because they often see greater cause to change a law when it grows obsolete and burdensome, though before thought necessary, than to make it at first; whereof we have sufficient instances in all nations in all ages. Will any legislative power in the world so bind their own hands, as to entail a yoke upon themselves and nation which they and posterity could not remedy? The intent of the lawgiver is the law, the equity of it is the obligation of it, which also is the true measure of its duration. <\/P> <\/p>\n Then these men assembled to the king<\/strong>,…. Who had left him for a while to consider of the case; or they departed to consult among themselves about the king’s proposals to them; or went home to their own houses to dinner, and returned in a body; they came in a tumultuous way, as the word signifies; see Da 6:6<\/span>, they cluttered about him, and were very rude and noisy, and addressed him in an authoritative and threatening manner:<\/p>\n and said unto the king, know O king, that the law of the Medes and Persians is, that no decree nor statute which the king establisheth may be changed<\/strong>; they perceived that he was desirous of altering or nullifying the decree he had made, which to have done would have been to his reputation; and to this they oppose a fundamental law of the realm, that no decree ratified by the king could be altered; to attempt to do this would be a breach of their constitution, and of dangerous consequence; it would lessen the king’s authority, and be a means of his subjects rising up in rebellion against him: for that there was such a law, the king knew as well as they; nor do they say this by way of information, but to urge him to the execution of the decree; and there is no doubt to be made that there was such a fundamental law, though a foolish one, and which afterwards continued, Es 1:19<\/span>, but the instance which some writers give out of Diodorus Siculus f, concerning Charidemus, a general of the Athenians, whom another Darius king of Persia condemned to die for the freedom of speech he used with him and afterwards repented of it, but in vain; for his royal power, as the historian observes, could not make that undone which was done; this is no proof of the immutability of the laws of the Persians, since the king’s repentance was after the general’s death, which then was too late.<\/p>\n f Bibliothec. Hist. l. 17. p. 510.<\/p>\n ‘Then these men thronged to the king, and said to the king, “Know, O king, that it is a law of the Medes and the Persians, that no interdict or decree that the king establishes may be changed.” ’<\/p>\n The men were relentless in their pursuit of Daniel. They knew that they had got their way. They stressed to the king the unchangeableness of the law. In a way it was a good law. It prevented the law being changed suddenly to suit someone’s convenience. The same applies in many civilised societies today, in that the law cannot be changed retrospectively, although modern law courts are not quite so relentless. He had no choice. He must carry out the decree.<\/p>\n The choice lay before him, seal Daniel’s fate or be reported to Cyrus about his failure to fulfil his own decree. The consequences of that would not be pleasant for him, and it was very likely that the overlord would enforce the decree anyway to maintain the sanctity of the law. So he gave way, partly no doubt because he did recognise the binding nature of the decree. He had been caught out, but he was not at all pleased.<\/p>\n Dan 6:15 Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians [is], That no decree nor statute which the king establisheth may be changed.<\/p>\n Ver. 15. Then thase men assembled unto the king.<\/strong> ] Or, Kept a stir with the king, from Psa 2:1<\/span> . Congregaverunt se supra regem.<\/em> Doubtless, saith Broughton, Daniel’s spirit thought of David his father’s terms. a<\/em> So Dan 6:6<\/span> . They came cluttering about the king. <\/p>\n <\/p>\n Know, O king, that the law of the Medes and Persians, &c.<\/strong> ] This he knew as well as they; but they press him to do accordingly. So did those Ignatian Boutefeans in Germany, who, in the year 1582, cast abroad this bloody distich: <\/p>\n “ Utere iure tuo, Cesar, sectamque Lutheri<\/p>\n Ense, rota, ponto, funibus, igne neca. ”<\/p>\n<\/p>\n a<\/em> [i.e., Thought of his father David’s expressions in Ps. ii.; “Why do the heathen tumultuously assemble”: see marginal reading.]<\/p>\n Dan 6:15<\/p>\n Dan 6:15 ThenH116 theseH479 menH1400 assembledH7284 untoH5922 the king,H4430 and saidH560 unto the king,H4430 Know,H3046 O king,H4430 thatH1768 the lawH1882 of the MedesH4076 and PersiansH6540 is, ThatH1768 noH3809 H3606 decreeH633 nor statuteH7010 whichH1768 the kingH4430 establishethH6966 may be changed.H8133 <\/p>\n Dan 6:15 <\/p>\n Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed.<\/p>\n It was in the evening of the day Daniel was exposed that these conspirators assembled to remind Darius that he was bound by his own law to execute Daniel. They even quoted the law to him: “no decree nor statute which the king establisheth may be changed”. Darius was bound by the national law of the Persians to have Daniel executed. Daniel’s enemies hatched this plot and they manipulated Darius into signing something into law which would force Darius to do something he would never have done otherwise. Darius was caught, he knew it and he realized that he had been manipulated into this and he fully well knew who was responsible for it, but he had to abide by the national law. <\/p>\n We’ll pause for a moment here and reflect on the abuse of law which started soon after the establishment of a national law. Those who would use the law of the land as a tool to further their own desires have been around as long as there has been law. This is something we see so prevalent in our society today. Law is used every day to condemn the innocent and vindicate the guilty. It is a sad testament to mankind’s evil ways when laws today which are designed to provide good to the people are twisted and used as an instrument of evil. What went on that day in the palace of Darius was only the frontrunner of thousands of years of similar abuse of law yet to come. The story here is to show the benefits of a godly life in the face of death. Sadly, more people follow the examples of the conspirators in this narrative than of the real hero of this story. An aged old man who refused to stop serving God no matter what, not even for a period of thirty days.<\/p>\n Know: Dan 6:8, Dan 6:12, Est 8:8, Psa 94:20, Psa 94:21 <\/p>\n Reciprocal: Est 3:12 – in the name Eze 38:16 – that the<\/p>\n Dan 6:15. Unlike the decree concerning the image set up by Nebuchadnezzar (chapter 3: 6, 15), nothing was said in this one about the hour at which Us violation was to be punished. The delay of Darius in executing it seemed to cause the men to become uneasy lest he fail for some reason. Therefore they assembled before him and reminded him of the unobange ableness of the decree which he had signed.<\/p>\n 6:15 Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians [is], That no decree nor statute which the king establisheth may be {f} changed.<\/p>\n (f) Thus the wicked maintain evil laws by constancy and authority, which is often either weakness, or stubbornness, and the innocent as a result perish by them: and these governors neither ought to fear, nor be ashamed to break such laws.<\/p>\n Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians [is], That no decree nor statute which the king establisheth may be changed. 15. assembled ] came thronging or tumultuously, as Dan 6:6. Know, O king, &c.] The courtiers, in their violence … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 6:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21931","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21931","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21931"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21931\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21931"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21931"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21931"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"