The point of introducing these facts in Daniel’s narrative is to give the setting for Daniel’s place of honor. In spite of the pressures of being a busy executive with many demands upon his time, Daniel had retired to his house three times a day to offer his prayers for the peace of Jerusalem as well as for his personal needs. So they pulled him up and saw that he had not been hurt at all, for he trusted God. A lions’ den was sure destruction for anyone tossed inside. Although sources outside the Bible do not call Gubaru a Median or king of Babylon, nor do they give his age, there is no real contradiction between the secular records and that which Daniel states of Darius the Mede. How Can an Omnipresent God Be in Hell if that is Eternal Separation from God. Some critics have pointed with ridicule to the impossibility of casting one hundred and twenty officials plus their wives and children into one lions’ den. Daniel in the lion's den is one of the most familiar stories in the Bible. 20 When he got there, he called out anxiously, “Daniel, servant of the living God! The book of Esther (1:19; 8:8) and Diodorus Siculus (17:30) also establish the fact that Medo-Persian law stipulated that a royal edict could not be revoked. You might be enduring your own personal "den of lions" right now, but remember that your circumstances are never a reflection of how much God loves you. Rowley suggests that this ruler was so designated by the author of Daniel because of confusion with Darius the son of Hystaspes, who is associated with a later fall of Babylon in 520 B.C.
Daniel in the lion's den is one of the most familiar stories in the Bible. Much as Nebuchadnezzar had done in chapter 3 and again in chapter 4, Darius issued a decree to be sent throughout his entire domain calling on men everywhere to fear the God of Daniel. Again, this is remarkably similar to Daniel 4:3. The Lions' Den written by Daniel* in Daniel 6:1-28 Darius decided to appoint a hundred and twenty governors to hold office throughout his empire. 28 Daniel prospered during the reign of Darius and the reign of Cyrus the Persian. He kept trying until sunset. Eventually, the captivity would end, and the Israelites would take their skills back home. He describes Daniel as the “servant of the living God” and raises the question once again, “is thy God, whom thou servest continually, able to deliver thee from the lions?” That the king thought that there was a possibility of it is substantiated by the fact that he came to the den of lions early in the morning and called Daniel. Keil gives an interesting account of a lions’ den such as has been found in more modern times.
4 Then the other supervisors and the governors tried to find something wrong with the way Daniel administered the empire, but they couldn't, because Daniel was reliable and did not do anything wrong or dishonest. [Bevan] any kind of request), and that this one king was to be regarded for the time being as the only representative of Deity.”304, Their petition to the king was to the effect that a decree should be issued that no one could present a petition to any god or man for thirty days except to the king.
Although historical and to be accepted in its literal portrayal of an event, it is also parabolic like chapter 3 and is a foreshadowing of the ultimate deliverance of the people of Israel from their persecutors in the time of the great tribulation at the end of the times of the Gentiles. It claims that Darius the Mede is another name of Cyrus the Persian.
Daniel himself was named one of the three presidents who would coordinate the work of the 120 princes. ‘God sent his angel,’ Daniel answers, ‘and shut the mouths of the lions so that they did not hurt me.’ The king is very glad. 6:24 And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.
Some object to this account as being most improbable, if not impossible, but stranger things have happened. Like Daniel, however, the people of God in persecution must remain true regardless of the cost.
Read the surrounding text of Daniel 6:1-28.
Although he was accustomed to brutality and execution of criminals and ordinarily did not give the matter a second thought, in this case there was something about Daniel that had involved the king emotionally.
Montgomery notes, “Their ostensibly honorific plea that the king sign a decree that none should make request of god or man except of the king for thirty days appears to many commentators as absurd, and probably for this reason [the LXX] omits the item.”303 But even Montgomery adds, “But these stories are generally reasonable; the terms of the request may be meant as a satiric hyperbole, cf. He saved Daniel from being killed by the lions.”.
The opening of the windows to Jerusalem was symbolic of his hope that someday the children of Israel would be able to return to this city of God. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.
Daniel attributes this not only to the power of God but to the fact that Daniel was innocent of any crime either to God or to the king. The Bible tells us that Daniel was not harmed by the lions at all. While the king had stated to Daniel in verse 16, “Thy God whom thou servest continually, he will deliver thee,” it is quite clear that he did not have any real faith in Daniel’s deliverance but only a remote superstition perhaps arising out of stories which had come to him of the escape of Daniel’s companions earlier in Babylonian history as well as of other phenomenal deliverances of the people of Israel. 6:1-3 It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. In a word, Rowley believes that Daniel’s book is not reliable historically in its reference to Darius the Mede. According to his account, they consist of a large square cavern under the earth, having a partition-wall in the middle of it, which is furnished with a door, which the keeper can open and close from above. The punishment meted out conforms to the injunction about the treatment of false witnesses in the law (Deu 19:16-21).
He saved Daniel because Daniel obeyed God’s law and was faithful to him. The conspirators, with the evidence that Daniel had violated the decree, now crowded once again into the king’s courtroom.
Here again critics have attempted to claim an inaccuracy.
H. H. Rowley, who has written one of the most important scholarly studies on this question, begins his work by saying, “The references to Darius the Mede in the book of Daniel have long been recognized as providing the most serious historical problem in the book.”289 The problem to which he refers is that the book of Daniel states that Darius the Mede, at the age of 62, received the kingdom after the death of Belshazzar (Dan 5:31) and was “the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans” (Dan 9:1).
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