Daniel’s Success and Darius’s Decree (6:1-9):
Big Idea: God may allow those who remain faithful to him and his word to experience jealous opposition from unbelievers in a hostile environment.
Understanding the Text
Daniel 6:1–28 is woven into the book’s overall literary structure in two ways. First, it advances the narrative of chapters 1–6, in which the first four focus on Nebuchadnezzar (chaps. 1–2 with historical markers and 3–4 without) and the last two show the transition from Belshazzar of Babylon to Darius the Mede (chaps. 5–6). Second, it completes the second of three parallel pairs of chapters (3 and 6) in the book’s concentric, Aramaic center section (see the comparison of these two chapters in “The Text in Context” in the unit on 3:1–12). Taken alone, 6:1–28 reflects a concentric structure with four pairs.1
A Daniel succeeds in the kingdom (6:1–3).
B Darius signs his first decree (6:4–9).
C Daniel’s accusers plan his death (6:10–15).
D Darius hopes for Daniel’s deliverance by God (6:16–18).
D' Darius witnesses Daniel’s deliverance by God (6:19–23).
C' Daniel’s accusers encounter their deaths (6:24).
B' Darius signs his second decree (6:25–27).
A' Daniel succeeds in the kingdom (6:28).
Against this backdrop, 6:1–9 recalls the previous accusations brought against Daniel’s three Jewish friends and, at the same time, lays a foundation for his own crisis and deliverance to follow. In order to maintain the narrative flow of chapters 1–6, the author carries forward two ideas from Daniel 5: Belshazzar’s dubious reward to Daniel is replaced by Darius’s promotion of Daniel, and Belshazzar’s wickedness is contrasted with Darius’s goodwill.2 Also, the interplay between God and Daniel unites the chapter: Daniel’s observance of God’s law, his routine of prayer and request of God, and his innocence before God and the king. Within this framework, 6:1–9 divides into three parts: Daniel’s excellent service to Darius (6:1–3), the attempt of Daniel’s colleagues to find him guilty (6:4–5), and the unwitting compliance of the king with their plot (6:6–9).
Historical and Cultural Background
The organizational work of Darius/Cyrus (see “Additional Insights: Darius and/or Cyrus in Media and Persia”) reflects the administrative divisions of Persia into smaller regions governed by satraps (“administrators”). Herodotus mentions only twenty to thirty satrapies (“provinces”) at most, although the Greek equivalent of the Aramaic term for “satrap” suggests smaller provinces are included (Hist. 3.89).3
Worship was reserved exclusively for the gods in ancient Persia—not for kings.4There was a struggle at this time, however, between adherents to monotheistic worship of Ahura Mazda (associated with Zoroastrianism) and the Magi enticed by an encroaching syncretism of religions. Also at this time, Cyrus was redistributing sacred images to their respective peoples, reversing the centralization of pagan idols by Nabonidus. One or both of these may explain Darius’s first decree, in which he functions as a mediator for thirty days.5
The unchangeable nature of the laws of the Medes and the Persians is not referenced in extrabiblical sources. However, Diodorus Siculus (Bib. hist. 17.30) alludes to it regarding a case under Darius III in which an innocent man was sentenced to death.6The references at the time of Daniel and Esther may reflect a tradition of Hammurabi (eighteenth century BC) more than a ruling of law.7
Interpretive Insights
6:1–2 appoint 120 satraps to rule throughout the kingdom, with three administrators over them. The account of Esther and Mordecai attests to “127 provinces” under the rule of Xerxes (486–465 BC; Esther 1:1; 8:9; 9:30). If Darius and Cyrus are the same person, 120 satraps for the entire Persian Empire should be understood as a literal or rounded number rather than hyperbole. The mention of “three administrators” recalls the previous narrative, where Daniel is offered a high position as one of three (5:7, 16, 29). The Aramaic term used here for “administrators” (sarak) is a Persian loanword, reflecting the transition to a new regime. This unusual arrangement in Persian history may have been temporary following the death of Gubaru, the first governor of Babylon under Cyrus.8
6:3 Daniel so distinguished himself . . . by his exceptional qualities. The Masoretic Text credits Daniel’s success to “an excellent spirit” (ESV; Aramaic ruah yattira’) within him, reflecting the “spirit of the holy gods” mentioned in 4:8–9, 18; and 5:11–12, 14. The NIV’s translation, “qualities,” better describes his aptitude and abilities (cf. 1:4; 5:14b), which were also given by God (cf. 1:4, 17). This is the third and final time a pagan king recognizes Daniel’s giftedness and causes him to prosper (cf. 1:17–20; 2:46–49), which is his highest “promotion.” Ironically, it is Daniel’s pending appointment that contributes to his problems, just as it is Nebuchadnezzar’s appointment of Shadrach, Meshach, and Abednego that angers their jealous colleagues (3:12).
6:4 the administrators and the satraps tried to find grounds for charges against Daniel. The two jealous administrators, supported by other satraps, seek to undermine Daniel’s chances for success, although not by demonstrating his incompetence but rather by challenging his character. Ironically, their “corruption” is clearly implied, while Daniel’s is explicitly denied. Moreover, their efforts to convict him only serve to vindicate him.
They could find no corruption in him, because he was trustworthy. The Aramaic ’aman, “to trust in,” appears strategically in the parallel statement of Daniel’s deliverance, because he “trusted in his God” (6:23). The corresponding Hebrew term is used elsewhere in the Old Testament to express God’s trustworthy love for David (Isa. 55:3). In this way, the reader of Daniel is encouraged to look beyond the person to his God, who is always faithful.
6:5 unless it has something to do with the law of his God. The Mosaic law is set here in tension with the “law of the Medes and Persians” (6:8). By choosing this method of discrediting Daniel, his adversaries show blatant disregard for the law of God, just as Belshazzar blasphemes the sacred vessels of God’s temple in the previous narrative. The plot of Daniel’s accusers is based on their knowledge of his commitment to God. Earlier, Daniel had referred to his God privately with his friends (2:17–19), in his confrontation of Nebuchadnezzar (2:28; 4:25), and in his public rebuke of Belshazzar (5:23). Daniel may have revealed his beliefs and practices to the other administrators verbally or through his semipublic prayers (6:10).
6:6–7 went as a group. The NIV’s “went” is too mild. The Aramaic term r e gash likely connotes “an angry, conspiring throng.”9 This is intensified by their assertion that they also have the full support of the “advisers and governors,” implying virtually all of Persia’s leadership besides the king. The standard ancient Near Eastern greeting of a monarch, “May King Darius live forever!” (cf. 2:4; 3:9; 5:10), prepares the reader for a dramatic wordplay that honors the “living God” at the close of this chapter (6:20–21, 26).
the king should issue an edict and enforce the decree. That Darius issues such an unusual religious edict suggests that he has the power of Cyrus the Great. However, the exact nature of the decree is puzzling, because Persian kings were not deified. Perhaps the intent was to make Darius a priestly mediator between the people and the Zoroastrian deity Ahura Mazda.10 Another explanation suggests that this reflects the approximately “thirty days” during which Cyrus redistributed sacred images previously centralized by Nabonidus.11 Regardless, the edict presents Daniel with a totally unacceptable—albeit temporary—imposition. The edict includes the threat of execution by means of a “lions’ den.” The Aramaic gob connotes a “pit” carved out of the ground with an opening at the top that could be covered by a large stone. A catch of lions kept for hunting provides a weapon of opportunity on this occasion (cf. the furnace of Daniel 3).12
6:8–9 the law of the Medes and Persians. The account of Esther and Mordecai confirms that Persian kings were, to some degree, obligated to their own laws (Esther 1:19; 8:8). In Daniel’s narrative, the custom accentuates the trap set by his adversaries to force Darius to serve their purposes. Once it has sprung, Darius is caught—and they think Daniel is as well. The Aramaic ‘adah (“to repeal”) is also used in Daniel to speak of the God who deposes kings (2:21; 5:20 [NIV: “stripped”]), takes their authority from them (4:31; 7:12 [NIV: “stripped”]), makes their kingdoms pass away (7:26 [NIV: “taken away”]), and establishes his kingdom that never passes away (7:14).13There is a sense of finality when Darius becomes an unwitting accomplice to the plot of Daniel’s adversaries by putting the decree in writing.
Theological Insights
Three attributes of God are discernible in 6:1–9 that contrast the schemes, failures, and laws of mere mortals. First, the extraordinary spirit by which Daniel distinguishes himself reflects the gifting of God’s Spirit. Second, Daniel’s trustworthiness in public service, while he is open about his faith, points to the God who is worth serving. Third, the revelation of God’s person and purposes—here in his law—is meant to govern the daily conduct of believers, even in opposition to human laws.
Teaching the Text
1. God’s extraordinary Spirit in Daniel. It is important to remind your listeners that the “exceptional qualities” by which Daniel distinguishes himself are the work of God’s Spirit in his life (see the comments on 6:3, above). Ask your congregation (perhaps allowing brief times of silence for personal reflection) to consider times in their lives when they have distinguished themselves among their peers, and to reflect on the gifts and abilities that contributed to their success. Then encourage each person to consider and acknowledge God in silent prayer as the giver of every gift, aptitude, or ability. By keeping this truth before us we are better able to avoid false pride and embrace genuine humility as a testimony to God, who is the source and giver of our accomplishments.
2. Daniel’s trust in the worthy God. This is a good text for teaching and preaching about being trustworthy in the varied opportunities we are given in service to others. Many times, Christians are poor witnesses to their professors, employers, and colleagues because of personal dishonesty or simple negligence, provoking appropriately negative and adversarial responses. Part of our proclamation of the gospel is thatwe are called to live pure and holy lives, especially before those who know of our beliefs. Focus on being trustworthy as an appropriate response to the God who is worthy of trust—even in the face of adversity. Help your listeners to think of such behavior as worship (from the Old English “worth-ship”) of the entirely trustworthy God.
3. The law of Daniel’s God. Although believers today cannot, and should not, follow the Old Testament law of Moses in the same way Daniel does, God shows us how to live throughout the whole of Scripture. The New Testament, especially, gives believers liberty in certain areas of “disputable matters,” which were strictly defined in the Old Testament (e.g., Rom. 14:1–18). Yet a pattern of godly behavior is easily discernible in Jesus’s teaching and the New Testament letters. Challenge your listeners to examine their lives to see if such a pattern of biblical fidelity is evident in their lives and visible to those around them. As we live our lives before a watching world, we should do so in a way that draws others to the God we serve, even though they may use such good intentions against us.
What not to teach. This is not a place to highlight Daniel’s great accomplishments or lifelong faithfulness, but rather it is a place to focus on God’s work through him. Daniel is able to remain faithful because God sustains and gifts him. This does not diminish Daniel’s well-made choices but appropriately gives credit to the God who is worthy.
Illustrating the Text
God’s gifts may distinguish us before people, but they ultimately give glory to God alone.
Biography: Johann Sebastian Bach. A German organist and prolific composer, Bach (1685–1750) is widely revered as one of the greatest composers of all time. His vast portfolio of compositions includes an immense number of chamber, organ, keyboard, and choral works, many of which are still instantly recognizable today. Bach was clearly gifted with an extraordinary talent for music, yet he was also a devoutly Christian man who remains to this day a true example of a person distinguished for his accomplishments yet testifying always to God as the giver of his abilities. To this end, Bach inscribed his compositions with the initials S. D. G. (Soli Deo Gloria: “Glory to God Alone”), pointing those who perform his works and admire his talent to the source of his giftedness.
Be a positive example of Christian faith in a world dominated by caricatures.
Film: Regretfully, popular media often satirizes faith and highlights caricatured, hypocritical Christians, like the condescending, judgmental Christian characters in such teen-comedy films as Saved! (2004)and Easy A(2010). This general perspective is all too common, and though no Christian life is perfect, sometimes a careless lack of integrity on the part of believers can reinforce this stereotype. In contrast, in director Adam Shankman’s A Walk to Remember(2002), a teenage Christian girl named Jamie with terminal leukemia exercises faith in God, who gives her courage in the face of her illness to seek new experiences in the days that remain. This witness has a transforming effect on the popular troublemaker, Landon, who falls in love with her. Although negative perceptions of Christians are bountiful, being a believer with integrity who is a faithful witness can make an eternal difference to the lost around us.
Live faithfully under the authority of God’s Word.
Church History: Having already been excommunicated from the church, leader of the Protestant Reformation Martin Luther stood trial at the Diet of Worms in 1521, where he was challenged to recant his convictions regarding justification by faith alone and his rejection of corrupt and unscriptural church practices. Though he faced condemnation as a heretic and subsequent arrest, Luther demonstrated that commitment to God’s law as written in his Word must take precedence over any human law: “My conscience is captive to the Word of God. Thus I cannot and will not recant, for going against my conscience is neither safe nor salutary. I can do no other, here I stand, God help me. Amen.”14We too must have this same conviction that Scripture is the final authority to be lived out every day, even when we are faced with opposition.
Daniel’s Fidelity and Death Sentence (6:10-18):
Big Idea: God is always worthy of faithful worship and obedience—no matter the consequences—and encourages those who trust him, although sometimes through unlikely persons.
Understanding the Text
See the unit on 6:1–9 for a discussion of the larger context, structure, and comparisons of this chapter. Against this backdrop, the sympathetic attitude of Darius toward Daniel forms a sharp contrast with the intentionally harsh actions of Nebuchadnezzar against Daniel’s friends in Daniel 3. Yet these kings join voices in raising the question of God’s ability to deliver his faithful servants at the center of their respective narratives, setting the stage for God’s miraculous deliverances that follow. Within this framework, 6:10–18 divides into three parts: Daniel responds to the king’s decree (6:10–11), Daniel’s colleagues force the king’s continued compliance (6:12–13), and the king expresses remorse over Daniel’s apparent execution (6:14–18).
Historical and Cultural Background
People prayed three times a day in the traditional culture of Old Persia, whereas Zoroastrianism increased it to five. No laws existed in Jewish tradition at that time mandating a number of prayers per day or a direction for prayer—although later Jewish literature attests to both practices (Jdt. 9:1; Mishnah, Berakhot 4:5).1Perhaps this custom developed among the Babylonian exiles, or Daniel acquired it when Persian rule began. If the latter is true, he most likely is using the Persian custom for his own purposes of fidelity to Yahweh, symbolized by his orientation toward Jerusalem.
Beginning around 2000 BC, lions were captured and confined in cages for sport, to be hunted by Assyrian and Persian royalty. There are no examples, however, of lions kept in this manner for executions, although the ancient Persians used equally horrible methods.2In earlier Assyrian literature, persons who break an oath are put into cages with wild animals to be devoured in public; and later texts (seventh century BC) use the metaphor of a lion’s pit for a malicious person. In Babylonian wisdom texts, Marduk muzzles the lion’s mouth, referring to the devouring tactics of an oppressor.3
Signet rings were routinely used along with stamp seals for the personal business of Persian kings, while cylinder seals were employed for official government purposes. During the time of Daniel, rings and stamps became more popular. A signet ring bears the official seal of the king, carved in chalcedony, and usually depicts a heroic accomplishment of the king under the protection of Ahura Mazda. In the unusual case in Daniel of the sealing of a lion’s pit for execution, a rock is rolled over the opening, after which a clay seal is affixed with the impression of the royal signet ring, as well as those of the high administrators, so that it cannot be removed without being noticed.4
Interpretive Insights
6:10–11 Daniel learned that the decree had been published. This statement links the reader to the narrative of 6:1–9. Having an upstairs room with windows was associated with luxury and status in Israel (Judg. 3:20; 2 Kings 4:8–11; 9:30–33; Jer. 22:14), and the same may have applied to life in Babylon.5The practice of praying “toward Jerusalem” recalls Solomon’s prayer, also “on his knees” (1 Kings 8:54), at the dedication of the temple, which foreshadows persons like Daniel praying toward Jerusalem, seeking God’s mercy in the land of their exile (1 Kings 8:46–51). Praying “three times a day” may reflect Daniel’s knowledge of Psalm 55:17–19, where David cries out “evening, morning and noon” for rescue from a battle waged against him, believing God will rescue him unharmed and humble his adversaries—much like Daniel’s situation.6
prayed, giving thanks . . . praying and asking God for help. The first pair of participles (“praying” and “praising, giving thanks,” 6:10) connotes worship, while the second pair (“seeking” and “imploring,” 6:11) reflects an urgent plea (the NIV’s rendering of the last two fails to capture the strength of Daniel’s prayer). The phrase “just as he had done before” recalls a similar prayer nearly seventy years earlier in which the young Judean had found God equally responsive (2:18, 23). Through this spiritual discipline, he expresses confidence in God in an otherwise unnerving crisis. Again, the administrators going “as a group” carries the force of an angry mob rather than an orderly group of associates (cf. 6:6).
6:13 Daniel . . . pays no attention to you . . . or to the decree you put in writing. The theological backdrop of the approximately “seventy-year” exile is continually kept before the eyes of the reader (see 1:3; 2:25; 5:13). Although Babylon had fallen several months earlier, the shadow of their exile lingers over the Jews. The charge brought against Daniel is accurate because he knows of the decree yet continues his recently outlawed worship (3:10). This rhetoric is used in the accusation of Daniel’s three friends in 3:12, further linking the parallel narratives. Their responses then demonstrate an intentional choice to be faithful to their God, who is worthy of such sacrifice.
6:14–15 When the king heard this, he was greatly distressed; he was determined to rescue Daniel. Darius could be upset with Daniel for ignoring the decree, or with his ministers for deceiving him, or with himself for getting caught in the middle.7 Now, however, he is trapped under the “law of the Medes and Persians,” which cannot be revoked even by the king. His efforts to rescue Daniel contrast sharply with Nebuchadnezzar’s wrath in chapter 3, as well as with the persistence of Daniel’s accusers here.
6:16 May your God, whom you serve continually. With the king’s order the intended execution commences. Darius may be expressing a wish, or may be offering an implied prayer for Daniel’s deliverance (NIV, ESV), or perhaps may be voicing a confident confession that this “will” happen (NJPS). Likely it is a wish in Darius’s mind. Yet, in this context the repetition of the verb “to rescue” (shezib) from 6:14 contrasts the inabilities of the most powerful king in the world with the abilities of Daniel’s God (3:17, 28–29). The reference to “whom you serve continually” reminds the reader of Daniel’s “seventy years” of “a long obedience in the same direction.”8
6:17–18 A stone was brought . . . and the king sealed it with his own signet ring. Daniel’s seemingly unchangeable circumstances, symbolized in Darius’s twofold sealing of the lions’ den, provide the backdrop for the dramatic rescue to follow. This parallels the moment of his friends falling into the flames with no apparent sign of hope (3:23). Recalling the earlier narrative provides the reader with confidence that God will honor his servant’s faithfulness. Moreover, the sleepless and abstinent behavior of the king this night expresses the concern of all who wish to see God rescue Daniel.9
Theological Insights
Daniel 6:10–18, the literary center of this beloved story, captures three important ideas about the God of Daniel. First, God is worthy of consistent, dedicated, and faithful worship, no matter how severe the consequences. Second, because worship goes beyond mere words in prayer, God sometimes calls believers to demonstrate outwardly their inner convictions through courageous acts of obedience. Third, God often reminds believers of his care in times of need through unexpected persons who point them to the God who is able to deliver.
Teaching the Text
1. God is worthy, no matter the adversity. Undeserved accusations by associates and unjust decisions by those in authority over us should not derail a well-established spiritual discipline of personal prayer or public worship. Daniel first resolves not to defile himself in a hostile environment during his midteens (1:8) and now remains unshaken in his regular practice of prayer and thanksgiving in his early eighties. Call your listeners to look beyond the example of the elderly sage to the motives for his behavior centered in the worthiness of the God he serves. Recount and reflect on the aspects of God’s character that warrant such costly obedience: he is able to rescue because he is sovereign; he cares in our times of need because he is compassionate; he expects us to live holy lives because he is holy—to name only a few.
2. “Worship” is an action verb. Threatening words can quickly turn into imminent danger, taking us beyond worship as usual to a place of urgent petitions to God for help. Be careful here to emphasize God’s unquestioned ability to rescue and save without implying that he always does so in this life. Do not underemphasize the genuine crisis Daniel faces. All evidence points to a no-way-out situation involving a horrific death within the day. Although a seasoned believer and consistently faithful servant of God, Daniel is human and therefore can experience fears and doubts like the rest of us. Encourage your listeners to process their fears through prayer, working toward a confidence in God’s wisdom to determine best how to glorify himself and advance his kingdom.
3. An unexpected word from the king. We should always be mindful of encouragements God provides through others—even unbelievers—that show he cares for us and desires for us to remain faithful to him. Sometimes God asks us to face very difficult trials alone so that we can learn to trust him more deeply. In this passage the only voice of hope comes, strangely, from a pagan king. Take this opportunity to remind your listeners that God’s sovereignty over the kingdoms of humanity extends to any individual through whom God chooses to glorify himself. Darius’s wish, or prayer, challenges us to focus our hope on God alone.
What not to teach. First, the specifics of Daniel’s practice of prayer (e.g., three times a day facing Jerusalem) are not prescribed for believers today, although there is nothing wrong with using a disciplined schedule or remembering the place where the greatest event in human history took place. Second, God does not always choose to deliver, but he is always able to do so. Our faithful service to him, therefore, should not be contingent on his reward or rescue.
Illustrating the Text
There is no greater reason to face adversity than the cause of Christ.
History: In the case of war, when the stakes may include losing one’s life, the exhortation to support “the cause” often focuses on an ideal esteemed so highly that it is worth facing the adversity of battle. In the case of the American Revolutionary War, the call to war focused largely on freedom and the rights of all to “life, liberty, and the pursuit of happiness,” as the Declaration of Independence puts it. These sentiments gave birth to Patrick Henry’s exclamation, “Give me liberty or give me death!”10 This kind of rhetoric seeks to touch the heart and stir courage even in the fearful. Though many causes (such as love, freedom, or patriotism) may move us to great sacrifice, no cause can be as great as the worthiness of God himself, who deserves our love and obedience—no matter the adversity we face.
Actions speak louder than words.
Literature: Pride and Prejudice, by Jane Austen. Though words are critical expressions of devotion, sometimes circumstances arise in which actions are the ultimate demonstrations of one’s commitment. In the classic novel Pride and Prejudice, the principal characters Elizabeth Bennet and Mr. Darcy have a number of uncomfortable encounters and misunderstandings that result in an honestly meant marriage proposal by Mr. Darcy being pointedly turned down by Elizabeth, who refuses to believe that his words could be true. It is only after his selfless actions in seeking out Elizabeth’s runaway sister and bearing the financial burden of her “necessary wedding” to the man she ran away with that Elizabeth believes his words and realizes she loves him. In the same way, though words are important, it is through actions—especially actions that require some level of sacrifice—that we truly show our devotion to God in worship, prayer, and service.
Help sometimes comes from unlikely sources.
Film: The Emperor’s New Groove.The Walt Disney film The Emperor’s New Groove (2000) depicts an unlikely friendship that grows between a vain, self-absorbed Incan emperor, Kuzco, and a humble village leader, Pacha. In the tale, the emperor is transformed into a llama by his aging advisor and her henchman and then accidentally taken by Pacha to his village. The two are an unlikely team, since the emperor plans to demolish Pacha’s village to build a royal vacation home. Nevertheless, the challenges they face in traversing the wild and avoiding the pursuit of the emperor’s advisor and her henchman end up bringing the two to understand each other. They even become friends, largely based on the help they give each other along the way. Each would have missed out on a great opportunity had they mistrusted each other, and both find an unlikely friend by the end of their journey.
God Rescues Daniel from the Lions (6:19-28):
Big Idea: The living God is able to rescue his faithful servants and thereby reveal his person and kingdom to a needy world.
Understanding the Text
See the unit on 6:1–9 for a discussion of the larger context, structure, and comparisons of this chapter. Against this backdrop, 6:19–28 (this narrative’s final section) reflects the structure of the first section, although in reverse order. The Judean exile Daniel, introduced in his midteens, is now an aged sage and prophet in his mideighties. In contrast to chapters 1–5, however, Daniel 6 provides no narrative segue to the one following it. Instead, its final historical marker (6:28) concludes the larger narrative portion of Daniel 1–6, which focuses on Judah’s “seventy-year” exile. Daniel 7–12, in contrast, forms the apocalyptic second half of the book, which emphasizes Judah’s suffering under Greece centuries later.1Within this framework, 6:19–28 divides into four parts: Darius’s anxious arrival at the den (6:19–20), Daniel’s deliverance and his accusers’ punishment (6:21–24), Darius’s counterdecree and praise of God (6:25–27), and a postscript regarding Daniel’s prosperity (6:28).
Historical and Cultural Background
Trials by ordeal were common in the ancient Near East, usually employed when guilt or innocence was difficult to determine by reliable witness or evidence. In such cases, persons were put into the hands of a deity by exposing them to dangerous situations in which death would otherwise be likely. The assumption was that those charged with a crime were guilty until the gods intervened to prove them innocent. In Daniel’s case, however, the ordeal is not intended to prove his guilt or innocence, although its surprising outcome does precisely that.2
Even though the custom of corporate responsibility was common in the ancient Near East, the cruel execution of the families of Daniel’s accusers is unusual. In one instance, Herodotus (Hist. 3.119) notes that Darius I (late sixth century BC) executed a treasonous man along with most of his family—although they may have been suspected of conspiring with him. This is different—even though no more or less horrific—from the well-known practices of wiping out a dynastic line to limit future contenders for the throne or of attempting the genocide of a race of people.3
Interpretive Insights
6:19 At the first light of dawn. The urgency of the language carries forward from Darius’s concern for Daniel’s situation in the previous pericope, yet it introduces a new context for this narrative: a moment of truth in which God’s power to rescue is dramatically revealed.
6:20 Daniel, servant of the living God. The king’s acknowledgment of God as “living” separates God from the pagan deities, “which cannot see or hear or understand” (5:23). In contrast, Yahweh “sees” his servant’s problem, “hears” his prayers, and acts with awesome power to rescue the faithful and judge the wicked. This theologically rich title for God occurs frequently in the Old Testament (Deut. 5:26; Josh. 3:10; 1 Sam. 17:26, 36; 2 Kings 19:4, 16; Isa. 37:4, 17; Jer. 10:10; 23:36).4
has your God, whom you serve continually, been able to rescue you from the lions? Darius’s earlier wish, or prayer (6:16), now takes the form of a challenging question, which Daniel answers in the affirmative. Again, the faithful service of the elderly sage to his God is emphasized in the text, although here the Aramaic p e lah (“to serve, worship”) carries more of a religious tone in comparison to the noun ‘abed(“slave, servant”) used earlier in this verse.
6:21–22 May the king live forever! Daniel’s use of the standard protocol stands in bold relief with Darius’s panicked demeanor. The use of “living”/“live” (hay/haya’) in the two greetings (6:20–21) contrasts the usual wish for the king’s physical health with the reality of the only truly “living God,” who “endures forever” (6:26).
My God sent his angel, and he shut the mouths of the lions. Daniel’s identification of his rescuer as an “angel” (mal’ak) recalls Nebuchadnezzar’s clarification of the “fourth person” in the furnace (3:28), again linking the narratives. These references also prepare the reader for the following visions (Dan. 7–12), in which such “messengers” play a more active role. The shutting of the lions’ mouths most likely finds reference in Hebrews 11:33–34, in which it appears in juxtaposition with “quenched the fury of the flames” (referring to Dan. 3:25–27).
because I was found innocent . . . Nor have I ever done any wrong before you. References to Daniel’s faithfulness to God occur repeatedly in this chapter: “trustworthy . . . law of his God” (6:4–5), “prayed . . . as he had done before” (6:10), “your God, whom you serve continually” (6:16, 20), “servant of the living God” (6:20), “because I was found innocent in [God’s] sight” (6:22), and “because he had trusted in his God” (6:23). Scripture’s primary concern to reveal God’s character includes both his call for faithfulness and his rewards for it.
6:23 no wound was found on him. Again, the examination proves the miracle, just as it has done with Daniel’s friends, although the accusers are not implied as being among the examiners (3:27).
6:24 the men who had falsely accused Daniel . . . along with their wives and children. Community and family identity were highly valued in the ancient Near East. Sometimes in the Old Testament narrative texts this results in family punishment for a crime that an individual has committed (Num. 16:25–33; 2 Sam. 21:1–9; Esther 9:13–14). However, the prophets clearly speak against this practice (Jer. 31:29–30; Ezek. 18), and the judgment here comes from a pagan king. The instant consumption of the guilty by the lions underscores God’s miraculous protection of Daniel.
6:25 Then King Darius wrote. The second decree comes from the king, without the coercion of Daniel’s now-deceased accusers. As such, it carries the power of sincerity, preparing the reader for its rich theological content.
6:26–27 people must fear and reverence the God of Daniel. Two pagan kings, Nebuchadnezzar of Babylon (4:3) and Darius the Mede (6:26–27), each issue a royal decree—in strikingly similar poems—to honor the one true God. Not coincidentally these persons mark the beginning and the end of Judah’s exile. Nebuchadnezzar also praises God in 2:47; 3:28; and 4:34–35, 37.5 After reiterating the uniqueness of Daniel’s God as the “living God,” the king’s words turn to God’s sovereignty over earthly realms. The explicit language of God’s “kingdom”/“dominion” in 2:44 and 4:3 occurs again in 7:13–14, 27. This contrasts with the clearly marked transfer of kingdoms from Babylon to Persia in 5:30–31. The reference to “signs and wonders” at the end of the declaration recalls the “rescue” of Daniel’s friends from the furnace (3:24–27), as well as the judgment and healing of Nebuchadnezzar (4:1–3, 33–34). The idea of God performing “signs and wonders” easily applies to all three miracles.6The usual twofold parallelism of this poem is altered slightly: (1) rescues, (2) performs, (3) heaven/earth.7This emphasizes the God in heaven who works his will here on earth (contra the sages’ assertion in 2:11).
6:28 Darius and . . . Cyrus the Persian. The Semitic conjunction waw can be explicative, meaning, “Darius, that is, Cyrus the Persian”; compare the NIV alternative reading in 1 Chronicles 5:26 regarding “Pul king of Assyria (that is, Tiglath-Pileser king of Assyria).”8This supports the identification of the two names with one person (see “Additional Insights” following the unit on 5:18–31).
Theological Insights
Three qualities of God’s person dominate 6:19–28, the dramatic climax to this narrative. First, the living God is able to rescue and reward those who are trustworthy in their lives as witnesses in their world. Second, God is worthy of longtime, faithful service that goes beyond prayer to practice and sacrifice. Third, the living God alone endures forever as sovereign over his never-ending kingdom.
Teaching the Text
1. The living God is able to rescue. Daniel’s God is the only living God, in sharp contrast to the dead, false gods of the Median and Persian belief systems. Because of this quality, God is able to rescue faithful servants from impossible circumstances under powerful rulers. When preaching this familiar story, focus on God’s ability to deliver, without presuming his intention to do so in every circumstance of our lives. Also, this narrative includes more information about Daniel’s faithfulness than any other passage in his book. Without heroizing this elderly Judean exile, call your listeners to “trust” God, to serve God “continually,” to be found “innocent” before God and other persons, if they wish to know God’s blessing in their lives. Although Daniel is not presented as a model to emulate, he does serve as an example of how God is able to reward and rescue the righteous.
2. Worship goes beyond words. Realizing anew God’s worthiness can revolutionize our “worship” of God in our homes, churches, and societies. Although outward practice is the right place to end, it is not where we begin. Encourage your listeners to engage in a disciplined journey to know more intimately the God who calls us to serve him. Call your audience to search the Scriptures to know all they can about God and to search their hearts to know him better personally. Worship flows out of this kind of spiritual experience and relationship. Remind them that worship demonstrates in our lives that God is worthy and therefore extends beyond songs, prayers, and sermons to godly lives lived as a witness to God’s person.
3. God’s character and work reflect his enduring kingdom. Like Daniel, we are servants of the ever-living God in the redemptive act of establishing his never-ending kingdom “on earth as it is in heaven.” From his youth, Daniel recognizes that his loyalties are to his God and not to the rulers under whom he lives (1:8). Moreover, God reveals to him that God’s kingdom replaces all earthly kingdoms (2:44). Encourage your listeners to keep in sharp focus God’s purpose and kingdom purposes. In doing so, exhort them to hold loosely their allegiances to political agendas of this transient world and to think first of their citizenship in God’s kingdom.
What not to teach. Four mistakes should be avoided when teaching this familiar story. First, do not make the lions metaphors of problems that believers encounter today. Second, do not lessen the fearful situation that Daniel faces by making the lions cute and cuddly friends that talk with him. Third, this passage does not teach that each believer has a personal guardian angel to protect and rescue him or her. Fourth, Darius’s decree does not prove a permanent conversion of him or his people.9
Illustrating the Text
God is always able to rescue—and sometimes he does so because of one’s faith and obedience.
Bible: Genesis 6–9. In the biblical narrative regarding Noah (Gen. 6–9), righteousness is a reason for rescue. There, a depraved humanity grieves God to the point that he chooses to judge their wickedness by a great deluge, while Noah and his small family are spared (6:5–8). God instructs Noah after he completes the ark, “Go into the ark, you and your whole family, because I have found you righteous in this generation” (7:1). The emphasis on Noah’s righteousness, resulting in his miraculous rescue from the flood, is confirmed in Hebrews 11:7, when Noah’s faith is recorded as righteousness. God is always able to save, and in some cases, like those of Noah and Daniel, righteousness results in physical rescue from death—although this is not always the case. We are called to be righteous because God is worthy, whether he sovereignly chooses to deliver or not.
Worship is more than song, encompassing action, word, and attitude.
Quote: My Utmost for His Highest, by Oswald Chambers. We often have a limited perspective on worship. If asked to define it, one might consider examples of “music” or “song,” or images of an emotionally charged auditorium filled with colored lights and a driving drumbeat. While worship may include these things, it is not nearly so limited. The modern English term derives from the Old English weorthscipe (“worth-ship”), meaning “acknowledgment of worth,” which must be demonstrated by both word and deed. Oswald Chambers writes in his widely admired devotional My Utmost for His Highest of a more inclusive and holistic dimension of this important practice: “Worship is giving God the best that He has given you.”10 Knowing the God who is worthy and the goodness he has lavished on us turns us toward him in a loving response of praise that encompasses every aspect of our lives.
Our allegiance is to God’s kingdom, regardless of our earthly context.
Popular Culture: People today are often fascinated with the danger and political intrigue popularly associated with international spies and the exciting espionage in the life of a secret agent. Examples of this abound in spy novels, films, and television shows, such as Ian Fleming’s James Bond series, with films spanning fifty years. Much like an international spy, who lives discreetly in the context of another country by obeying its codes, all the while maintaining core allegiance to his or her homeland and agency, we also are “covert agents.” As part of life on earth, we live within the context of human governments and powers and have other allegiances that are part of our daily lives, like voting, obeying the law, and paying taxes. Yet we must always remember that God’s kingdom is everlasting and the place of our true citizenship and allegiance (cf. Heb. 11:13–16; 13:14; Phil. 3:20).
