Daniel went in, and desired of the king that he would appoint him a time, and he would show the king the interpretation.
Then Daniel went to his house and made the thing known to Hananiah, Mishael, and Azariah, his companions: that they would desire mercies of the God of heaven concerning this secret; that Daniel and his companions would not perish with the rest of the wise men of Babylon. Then the secret was revealed to Daniel in a vision of the night. Then Daniel blessed the God of heaven.
Daniel answered, “Blessed be the name of God forever and ever; for wisdom and might are his.
He changes the times and the seasons. He removes kings, and sets up kings. He gives wisdom to the wise, and knowledge to those who have understanding.
He reveals the deep and secret things. He knows what is in the darkness, and the light dwells with him.
I thank you, and praise you, you God of my fathers, who have given me wisdom and might, and have now made known to me what we desired of you; for you have made known to us the king’s matter.”
John Calvin 1540 · Public Domain On vv16, 17, 19, 20, 21, 22, 23 This verse contains nothing new, unless we must notice…
This verse contains nothing new, unless we must notice what is not expressed, namely, that the prefect was not entirely without fear in giving Daniel an introduction to the king. For he knew the Icing to be very angry, and himself under serious displeasure, for not immediately executing the edict. But, as we have already said, God had taken Daniel into his confidence, and so bends and tames the mind of the prefect, that he no longer hesitates to introduce Daniel to the king. Another point is also gathered from the context, namely, Daniel’s obtaining his request; for it is said, he returned home, doubtless, because he obtained a single day from the king with the view of satisfying his demands on the next day. And yet it is surprising that this favor was granted, since the king wished the dream narrated to him immediately. Although Daniel does not here relate the reasons which he used with the king, yet most probably he confessed what we shall afterwards observe in its own place, namely, that he was not endued with sufficient intelligence to expound the dream, but hoping in God’s kindness, he would return next day with a new revelation. Otherwise the king would never have permitted this, if Daniel had petitioned doubtfully; or if he had not borne witness to his hopes of some, secret revelation from God, he would have been rejected immediately, and would have provoked still further the anger of the king. The Hebrews very commonly mention afterwards, in the context, whatever they omit in its proper place. So when he modestly confesses his inability to satisfy the king, till he has received from the Lord a faithful message, the king grants him the required time, as we shall see; more clearly afterwards. It follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv22–23 He showeth that man hath neither wisdom nor knowledge,…
He showeth that man hath neither wisdom nor knowledge, but very dark blindness and ignorance of himself: for it cometh only of God, that man understandeth anything.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–23 Dan 2:16 Then Daniel went in, and desired of…
Dan 2:16 Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.
Ver. 16. Then Daniel … desired the king to give him time.] Not to study or deliberate, but to pray with fervency and perseverance, which is the best help to find out secrets. {Jer 33:3}
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And that he would show the king the interpretation.] Beatus, ait Plato, qui etiam in senectute veritatem consequitur, He is happy who findeth out the truth, though it be long first, saith Plato.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv16–23 There are four things here very strange and wonderful.
There are four things here very strange and wonderful.
1. That Arioch, instead of executing the king’s decree speedily, should make this stop.
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2. That he should dare to see the king’s face when he was so wroth, instead of doing what his commission tied him to.
3. That Daniel should have the boldness to go in to the king when he was in his fury.
4. That he should desire time and obtain it of the king, who had denied the same thing to the wise men. To which we answer, The signal hand of God was in all this.
2. In particular, Daniel was in great esteem with the king above all the wise men, Dan 1:19,20 3.
3. He gave both Arioch and the king hopes he would show and interpret the king’s dream.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv16–23 Then Daniel went in,.... Or "went up" (n); to…
Then Daniel went in,.... Or "went up" (n); to the king's palace, which might be built on an eminence; or into his chamber, where he probably was; or in some upper room, very likely introduced by Arioch; and which was a bold and daring action in them both: in Arioch, to cease from doing his orders, and entering into the king's presence before he had; and in Daniel, to appear before him, having the name of a wise man, when the king was in such a fury; all which was owing to the providence of God, that wrought upon the heart of Arioch, to listen to what Daniel said, and inspired them both with courage to go in to the king:
and desired of the king that he would give him time; not two or three days, but only that night, till morning, as Saadiah observes; and this with a view not to read books, or study any art; or, by reasoning with himself, or conversation with others, to get knowledge; but to pray to God:
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and that he would show the king the interpretation; that is, of his dream, and the dream itself; being persuaded in his own mind that God would hear his prayers, and make it known to him. The king granted him his request, though he upbraided the wise men of their design to gain time; but perhaps, upon the sight of Daniel, he remembered him again, and how superior in wisdom he was to all his magicians and wise men; and besides, Daniel gave him hope, yea, assurance, of showing his dream, and the interpretation of it, which his mind was very eager after; but chiefly this subsiding of his wrath, and his indulging Daniel in his request, were owing to the overruling providence of God.
(n) "ascendit", Gejerus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v21 He changeth - God can make the sun go…
He changeth - God can make the sun go back or stand still, as in Ahaz and Joshua's time, it is the great part of God's power and prerogative to change times. Daniel here attributes that to God, which Heathens attributed to nature, or chance. God only, that made all by his power, doth rule, and over-rule all by his providence.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16, 18, 19, 20, 21, 23 Verse 16. That he would give him time] That…
Verse 16. That he would give him time] That is, that he might seek unto God for a revelation of the thing. The Chaldeans dared not even to promise this; they would only pledge themselves for the interpretation, provided the king would furnish the dream. Daniel engages both to find the lost dream, and to give the proper interpretation.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17, 19 Dan 2:17-18. Then Daniel went to his house —…
Dan 2:17-18. Then Daniel went to his house — Which, it seems, was near the palace, that he might there be alone with his God; for from him alone, who is the Father of lights, he expected this important discovery. Nor did he only pray for it himself, but engaged his companions also to unite their supplications to his. That they would desire mercies — Chaldee, למבעא ורחמין, et misericordiam petendam esse, that mercy must be asked, of the God of heaven — In applying to God for any blessing, all our dependance must be on his mercy and compassion, for we can expect nothing by way of recompense for our merits. Concerning this secret — Namely, that it might be discovered unto them. Observe, reader, whatever is the matter of our care, or occasions us trouble or fear, we must spread before God in prayer; for God gives us leave to be humbly free with him, and in prayer to enter into the detail of our wants and burdens. The danger here equally threatened Daniel and his friends, and therefore it was fit they should all join in prayer for the averting of it. And here we see the power and efficacy of united addresses to Heaven, and the important benefits which the fervent prayers of a few holy men may sometimes bring down upon a multitude. Daniel’s prudence, and his piety, with that of his friends, were the means of saving the lives of all the wise men of Babylon!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv16–23 Then Daniel went in ... - Either by himself,…
Then Daniel went in ... - Either by himself, or through the medium of some friend. Perhaps all that is meant is not that he actually went into the presence of the monarch, but that he went into the palace, and through the interposition of some high officer of court who had access to the sovereign, desired of him that he would give him time, and that he would make it known. It would rather appear, from Dan 2:24-25, that the first direct audience which he had with the king was after the thing was made known to him in a night vision, and it would scarcely accord with established Oriental usages that he should go immediately and unceremoniously into the royal presence. A petition, presented through some one who had access to the king, would meet all the circumstances of the case.
That he would give him time - He did not specify “why” he desired time, though the reason why he did it is plain enough. He wished to lay the matter before God, and to engage his friends in earnest prayer that the dream and the interpretation might be made known to him. This request was granted to him. It may seem remarkable, as no time was allowed to the Chaldeans that they might make inquiry Dan 2:8, that such a favor should have been granted to Daniel, especially after the execution of the sentence had been commenced; but we are to remember
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(1) that the king would recollect the favor which he had already shown Daniel on good grounds, and the fact that he regarded him as endowed with great wisdom, Dan 1:19-20.
(2) Daniel did not ask, as the Chaldeans did, that the king should tell the dream before he undertook to explain it, but he proposed evidently to unfold the whole matter.
(3) It could not but occur to the king that Daniel had not yet been consulted, and that it was but reasonable that he should have a fair trial now, since it appeared that he was involved in the general sentence.
(4) The anxiety of the king to understand the dream was so great that he was willing to grasp at “any” hope in order that his perplexities might be relieved; and
(5) It is not improper to suppose that there may have been a Divine influence on the mind of this monarch, making’ him willing to do so simple an act of justice as this, in order that it might be seen and acknowledged that the hand of God was in the whole matter.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv16, 18, 19, 20, 21 Declare the dream. (Haydock) --- The Chaldeans had promised…
Declare the dream. (Haydock) --- The Chaldeans had promised only to explain it, and the king knew the superior merit of Daniel. (Chap. i. 19.) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv16–23 Daniel went in--perhaps not in person, but by the…
Daniel went in--perhaps not in person, but by the mediation of some courtier who had access to the king. His first direct interview seems to have been Dan 2:25 [BARNES].
time--The king granted "time" to Daniel, though he would not do so to the Chaldeans because they betrayed their lying purpose by requiring him to tell the dream, which Daniel did not. Providence doubtless influenced his mind, already favorable (Dan 1:19-20), to show special favor to Daniel.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 20 17-19. Daniel joining in prayer with his companions to…
17-19. Daniel joining in prayer with his companions to the one God, whose knowledge and power extend everywhere — the God of heaven (Gen_24:7), who can alone reveal secrets (Amo_3:7; Deu_29:29) — has the mystery opened to him in a dream or night vision. (Compare Dan_2:28.) Thomson says, “This is the first record of concerted prayer” (Mat_18:19). He regards this prayer as intercessory, being offered for the deliverance of the other wise men as well as for themselves. (See Dan_2:29.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv16–23 16. give him time] or (R.V.) appoint him a…
16. give him time] or (R.V.) appoint him a time.
and that he would shew] that he might (R.V. marg.) declare. Daniel only asked for time; and such a request would be the more readily granted, as Nebuchadnezzar had already (Dan_1:20) been favourably impressed by his superior skill.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv16, 18, 19, 20, 21, 22, 23 (16) Daniel went in.—Two characteristics of the prophet strike…
(16) Daniel went in.—Two characteristics of the prophet strike us, which distinguish the one who trusts in God’s help from those who relied entirely upon their secular wisdom. (1) The courage of Daniel, which led him to venture into the king’s presence upon a humane errand. (2) His humility, in asking the king to give him time. The wise men regarded the whole matter as an impossibility, and treated it as such, not even asking for any extension of time. But the faith of Daniel inspired him with this courageous humility, and was amply rewarded.
We are not told in so many words that this extension of time was granted, or that Daniel undertook to show more than the interpretation of the dream. A true account of what happened can only be gathered by reading Dan_2:18; Dan_2:28 by the side of this verse. It should be remembered that many narratives of scripture are related in a very condensed form, fuller details being added afterwards. (See Dan_2:24, Note.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv16–23 Then Daniel went in, and desired of the king…
Then Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation. The version of Theodotion omits all mention of Daniel"s going into the palace, "And Daniel petitioned the king that he should give him time, and he would tell his interpretation to the king." The rendering of the Peshitta agrees with this, "And Daniel petitioned the king for time, and he would show the interpretation to the king." The version of the Septuagint is longer, "And Daniel went in quickly to the king, and petitioned that time should be given him from the king, and he would show all things to the king." Jerome gives a rendering of the Massoretic text in Latin condensation. The question of reading here is of some importance in the light of the apparent contradiction implied in the twenty-fifth verse. There Arioch declares that he "had found a man of the captives of Judah, that will make known unto the king the interpretation as if Nebuchadnezzar had never seen him before, whereas, if the Massoretic recension is correct, Nebuchadnezzar had seen Daniel but a little while before. According to the reading of Theodotion and the Peshitta, Daniel pet:tinned the king for time, but that petition does not imply necessarily that he was admitted into the king"s presence; the petition would pass through court officials, and reach the king in due course. We may note the ease with which he granted this request, and look upon it as confirmatory of our notion that the king, now that his rage had gone down, repented of his harsh decree, and was hoping against hope that the catastrophe would be averted. The only other explanation that would save the authenticity of both passages is that Daniel"s entrance into the palace and his petition to the king happened without Arioch being aware. The most natural explanation of Arioch"s conduct in post-poning the execution of the royal decree is that the postponement was during the interval the petition for time was being presented, but still not decided on. This seems not unlikely. Of course, it is always open to us to declare the verses from this to the twenty-fourth inclusive an interpolation; Daniel has suffered so much from this, that an additional case has no prima facie probability against it. Moreover, the prayer or hymn has strong resemblance to the prayer of Azarias, which is acknowledged to be an interpolation. Still, one ought to be slow to cut a knot in this way, unless there is some clear ground of suspicion. It may be observed also that the Massoretic text does not necessarily assert entrance into the palace or into the king"s presence. Certainly ( alal) means "entered," and in the connection this would suggest the palace as the place entered, but it may have been the house of Arioch, though this is not likely. We have no means of knowing whether any others of those implicated in the sentence of the king petitioned also for time. Not impossibly they did. The king, who was so suspicious that the wise men wished to delay till the auspicious time was passed, is willing to grant time when it is asked. This is explicable on the idea that Nebuchadnezzar was anxious to be delivered from the horrible slaughter which his decree involved. Another thing to be observed is that in the Massoretic text, Theodotion, and the Peshitta, there is no word of the dream being told. Of course, this interpretation implied a knowledge of the dream also, but it would appear to be another evidence that the king was relenting, when a petition that omitted the crucial point of the question between him and the wise men should be granted without difficulty. We are not told the amount of time requested, the word used, mz (zeman), is, "a fixed time," from mz, "to determine." It occurs again frequently in Daniel, as in ver. 21. It is generally of a fixed point of time, but sometimes, as Dan_7:12, their lives were prolonged for a season (mz) There being only one instance among the other passages where this word occurs, in which it means a space of time, we are inclined to think that here Daniel petitioned that a time be appointed him when he too should have an audience of the king in regard to the matter of the dream, as the other wise men had. There certainly is implied a space of time in this request. The space must have involved at least twenty-four hours, as the matter is revealed to Daniel in "a night vision." It is unlikely it would be much longer, for fear the planetary collocation would change certainly not more than a week. Tertullian ("Adv. Psychicos," 7) says, "Daniel Deo fidens spatium tridui poslulat. " We learn from what follows that Daniel acted tamely from his general faith in God, and was confident that God would not suffer his saints to be destroyed causelessly, it is noted by Calvin that Daniel (lees not tell the king the reasons of his confidence. A falsarius would have taken the opportunity of making Daniel declare his confidence in the God of heaven from the very first. The real Daniel acts as any wise saint would do, confident that God would do justly, hopeful that he would reveal to him the secret, yet too careful of the honour of Jehovah to put it in pledge; he knew God could and would defend his own honour, and his plan might not involve the saving of their lives.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv18–20 That they would desire mercies of the God of…
Dan_2:18
That they would desire mercies of the God of Heaven.
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Companions in Prayer
Daniel and his companions were all equally concerned, every man of them for his life, and therefore ought everyone to pray; but, being companions in every other respect, it became them also to keep company in prayer. The necessity was urgent. In the land of Judah they might have gone up together to the house of God, and sought counsel of the Lord by Urim and Thummim. There they would have had the assistance of the priest, but here there was no priest and no oracle. Prayer, without ceremonial, was all that could be presented at the mercy seat, but it was quite enough. Time had come for the people of God to learn that the Mosaic ceremonial was not only interrupted for seventy years, but that, after frequent interruptions and woeful desecrations, even at Jerusalem, it was soon to pass away. A little party of faithful persons already proved that not in Jerusalem only, but even in a strange land, God could be worshipped in spirit and in truth; that prayer, more fragrant than the purest incense, would rise acceptable to God, without priest, or thurible, or altar; that, just as Jonah sent up his cry out of the depths of the sea, and gained an instant hearing, so at any time, and at any place, the poor man might cry, and God would hear him, and send present help for his necessity. Thus did Divine Providence prepare the way for a higher dispensation, when that meeting for prayer in the house of Daniel should be followed by many other such gatherings of the people of God in the lands of their dispersion. So was prayer made for imprisoned Peter by brethren assembled in the house of Mark. So did Roman Christians resort to the Catacombs, and Italian Christians to the Alpine valleys, and good men of every land to secret chambers. Daniel, be it noted, began his public life with prayer, and hence it came to pass that, as was said of the prophet Samuel, not a word of his ever fell to the ground. (W. H. Rule, D.D.)
Affliction Teaches Men to Pray
It was his yoke in his youth that first taught Daniel to pray. And Babylon taught Daniel and his three friends all to pray, and to pray together in their chamber, as we read. To be arrested in their fathers houses by Nebuchadnezzars soldiers; to have Babylonian chains put on their hands and their feet; to see the towers of Zion for the last time; to be asked to sing some of the songs of Zion to amuse their masters as they toiled over the Assyrian sands--you would have been experts yourselves in a school of prayer like that. You would have held little prayer meetings yourselves with your class-fellows and your companions, if you had come through half that Daniel and his three companions came through. It is because you are not being emptied from vessel to vessel all the week that we never see you on Tuesday night. Jeremiah, a great authority on why some men pray, and why other men never pray, has this about you in his book: Moab hath been at his ease from his youth up; he hath settled on his lees; he hath not been emptied from vessel to vessel; neither hath he gone into captivity; and, therefore, his taste remaineth in him, and his scent is not changed. The Cumulative
Power of Prayer
Manton says: Single prayers are like the single hairs of Samson; but the prayers of the congregation are like the whole of his bushy locks, wherein his strength lay. Therefore, you should, in Tertullians phrase, quasi manu facta, with a holy conspiracy, besiege Heaven, and force out a blessing for your pastors.
The Advantages of United Prayer
I often think of the negro woman who was once asked by the governor of Surinam why she and her fellows always prayed together. Could not they do it each one for himself? He happened to be standing at the time before a coal fire, and the woman answered: Dear sir, separate these coals from each other, and the fire will go out; but see how brisk the flame when they burn together. (Expository Times.)
Prayer Cultures Character
We may learn from this passage one principal means of Daniels excellence. Daniel was a great character: one of those illustrious men whom God raises up in His church, at distant intervals, when He has great works to accomplish. The excellencies of such men are the gift of God. Yet, while gifts, they are generally nourished to their perfection by appropriate culture; and it is of importance for all men to mark and consider the influence under which such characters were reared. Now there can be no doubt that Daniels prayerfulness, his habits of regular and frequent correspondence with God, had the greatest effect in fostering the excellencies of his character. Prayer did not give him his great intellect, for that was created with him; but prayer gave him wisdom, and self-denial, and fortitude, and true independence. We would, therefore, recommend prayer to all, and especially to the young, as a means of purifying, and elevating, and perfecting the character. It does this in a twofold way. It brings down the sanctifying influences of the Spirit into the mind. Frequent intercourse with God transforms the soul into His likeness. It fills the mind with a holy reverence that casteth out the fear of man. It begets confidence in all the Divine managements, which raises the soul above the fear of danger. It begets a sense of His favour, that sweetens the soul and keeps it in a healthful frame. All the great men of the church--prophets, reformers, martyrs--were brought up in the school of prayer. (William White.)
Nebuchadnezzars Dream
I. IN EVERY DIFFICULTY WE SHOULD APPEAL TO GOD. Very serious was the position in which Daniel and his friends were placed, as well as the native wise men of Babylon. The demand of the king was altogether unreasonable. Only a despot could have made such a demand, and issued such a sentence because of the non-accomplishment of his will. By any human power the thing wanted was impossible of attainment; but Daniel knew where to find help. Full often had he and his companions repaired to the throne of grace; and it was easy for them, with full confidence in the Almighty arm, to visit that throne in the day of their distress.
II. AND SINCE CHRIST JESUS IS TO REIGN OVER ALL, SHOULD WE NOT SEEK TO HAVE HIM AS OUR FRIEND? If we knew that some great earthly ruler was certain soon to be put in rightful possession of the kingdom in which we dwell, and if we had the means to acquire his favour, so that when his throne was erected amongst us, we should be his prime favourites, and during his life enjoy great riches and influence under him, I daresay we would earnestly employ these means to secure such a happy result. But Christs Kingdom is not for a lifetime merely, but for ever. Of His government there shall be no end. His friends are all to he raised to regal eminence and power, and their glory shall never fade away; but His foes shall be driven from His presence, and reap eternally the just recompense of their rebellion. Is it not, then, worth while to cast aside everything that would hinder us from securing the favour of this King, immortal and eternal--nay, to sacrifice even our earthly life, rather than not make certain of His friendship? (Original Secession Magazine.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v19 SECT. VI.—THE THANKSGIVING (Chap. Dan_2:19-23)
HOMILETICS
SECT. VI.—THE THANKSGIVING (Chap. Dan_2:19-23)
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The part of faith not only to pray but to look out for an answer. Daniel prayed in the firm expectation that, if for God’s glory, an answer would be granted. When the answer was given in the vision vouchsafed to him, he was in no doubt about its being such. The vision carried with it the proof of its divine origin. Revelations from God bear their evidence in their own bosom. No need for Daniel to wait till the king identifies his dream. Daniel therefore at once gives thanks and blesses the God of heaven. The text exhibits him at seventeen or eighteen years of age as a beautiful example of elevated piety and devotion, worthy of the mention made of him by the prophet Ezekiel some years afterwards.
In Daniel’s thanksgiving we have—
I. The Object of it. This is God, viewed under two aspects.
1. “The God of heaven” (Dan_2:19). All blessings received to be traced immediately to God. The title indicates
(1.) His unity. The one God in contrast with the “gods many “of the heathen. The only God known in heaven, though mysteriously subsisting in a Trinity of persons.
(2.) His supremacy. Heavenly powers and heavenly bodies worshipped by the heathen. Israel’s God the God of them all. All in heaven as well as on earth subject to Him as His creatures. Daniel’s God not the sun nor the firmament, but He that made both.
(3.) His majesty. Heaven His throne, the earth His footstool. Nations and their sovereigns as nothing before Him. This not to be forgotten in our approaches to Him. Prayer to be addressed to Him as “Our Father, who art in heaven.”
(4.) His holiness. Heaven conceived of as the place of purity, untainted by sin. The abode only of pure and holy beings. That holy heaven the place of God’s throne and special residence.
(5.) The source and centre of happiness. Heaven the place of blessedness. It is God that makes it such. The “God of heaven” makes heaven what it is. A heaven without God no heaven to holy creatures: “Whom have I in heaven but Thee?”
2. “The God of his fathers” (Dan_2:23). The God known, served, and trusted in by his fathers, from Abraham downwards. A special mercy when the “God of heaven” is also the God of our fathers. Daniel recognises the privilege of having godly, praying ancestors. Answers to prayer and blessings in general to be then viewed in connection with such ancestry. The prayers of godly parents often answered in the blessings bestowed upon their children after them. Children often blessed for the sake of godly forefathers. The prayers of the righteous their children’s best inheritance. A special reason as well as encouragement to pray to Him who has been the God of our fathers. “Our fathers trusted in Thee and were delivered,” a scriptural and powerful plea in prayer. The God of our fathers likely to be our God too. The promise that comforted Jacob’s sorrowful heart on his way to Padanaram (Gen_28:13-15). What God was to our fathers He will be to us, if we take Him and trust Him as our God. “I am the Lord; I change not.” The text a powerful argument with parents to make God in Christ their God, so as to hand down the blessing to their children and children’s children after them.
II. The Subject of the thanksgiving. The special subject is the answer to prayer vouchsafed. “Who hast given me wisdom,” &c. (Dan_2:23). The very thing that Daniel and his friends had asked had been granted—wisdom and power to interpret the king’s dream, and so to save the lives of others as well as themselves, as well as to relieve the king’s agitation. The thing granted in answer to prayer often the very thing asked. Examples, Eliezer, Hannah, Elijah, Nehemiah. Faith receives either the very thing asked or something better. With thanks for the special blessing vouchsafed, Daniel connects blessing and praise.
1. For what God is.
(1.) Wise. “Wisdom and might are His” (Dan_2:20). Divine wisdom seen in the manner in which all things have been created and in which all things are governed; in the plan of the universe and the means for carrying that plan out. Especially seen in the redemption of fallen mankind by the incarnation and mediatorial work of His own Son. God the only wise. His wisdom contrasted with the pretended wisdom of the wise men of Babylon. That wisdom revealed in part in the king’s dream.
(2.) Mighty. “Might” as well as wisdom His. Has power to execute what His wisdom plans. Power as well as wisdom necessary to the government as well as the creation of the universe, and of every, even the smallest portion of it. One object of the king’s dream to exhibit the power of God, in opposition to the gods of the heathen and the rulers of the world. Constant reference to this contrast in the descriptions of Jehovah in this book. “It is He, not as the Chaldean kings in their pride fondly imagined, human power, that bestows kingdoms, sets up kings and casts them down, and that changes times.” The author of those great changes in the kingdoms of the world which Daniel announced in the interpretation of the king’s dream.
(3.) Omniscient. “Knoweth what is in darkness,” &c. (Dan_2:22). Able to “reveal the deep and secret things,” which the wise men of Babylon, with all their pretension, were unable to do, or their gods to do for them. All things naked and open before Him. No darkness or shadow of death where men may hide themselves from His sight. Hell and the invisible world without a covering before Him. The future as the present within His ken. Sees the end from the beginning. “Known unto Him all His works from the beginning of the world.” All history, including the lives and doings of the humblest of His creatures, only the development of His plan formed before the foundation of the world. No mysteries with God. The web of the universe, with its endlessly varied pattern, all before His all-seeing and all-contriving mind from the beginning, and that without any prejudice to the free agency of His intelligent creatures.
DANIEL EXHIBITED IN THE TEXT AS AN EXAMPLE OF THANKSGIVING
“Then Daniel blessed the God of heaven” (Dan_2:19).
Mercies in general, and answers to prayer in particular, call for due acknowledgment. Favours demand returns. A thankless heart a graceless one. “Neither were they thankful,” among the marks of man’s apostasy from God. Of the ten cleansed lepers, only one “returned to give glory to God.” Not much prayer in the world, still less of thanksgiving. A gracious soul not only prays but praises, especially when prayer has been heard and answered. Thanksgiving for answers to prayer doubles the blessing. “More blessed to give than to receive.” Thanksgiving both God’s right and man’s happiness. The want of it a wrong both against God and ourselves. To give thanks not only right and “comely,” but “pleasant,”—pleasant both to God and man. The ungodly man prays at times in a way; the godly both prays and gives thanks. Prayer made in hell, though in vain; thanksgiving and praise the employment of heaven.
Daniel’s thanksgiving was—
(1.) Prompt. Followed immediately on the bestowment of the blessing. “Then Daniel blessed the God of heaven.” Thanks delayed lose half their value. He gives twice who gives quickly. Christ gave thanks even before the answer to His prayer was actually given, though anticipated (Joh_11:41).
(2.) Hearty. Indicated by the language and enlargement on the subject. Heartless thanks not real ones. The thankful leper fell down on his face on giving thanks to Jesus, a thing more like a person asking for a favour than giving thanks for one. Daniel as hearty in his thanks as he had been in his prayers. “I thank thee, O God of my fathers.” So the Psalmist: “I will praise thee, O Lord my God, with all my heart; for great has been Thy mercy toward me” (Psa_86:12-13).
(3.) Full. Daniel copious in his thanksgiving, as in his prayer (ch. 9.). Anxious to omit nothing in describing the blessing received. When God is not stinted in His gifts, we should not be stinted in our thanksgiving.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v22 See margin, Gen 41:45. (See Scofield "Gen 41:45"),; Dan…
revealeth
See margin, Gen 41:45. (See Scofield "Gen 41:45"),; Dan 4:9; Job 15:8; Psa 25:14; Pro 3:32; Mat 6:6.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 19, 21, 23 his house
his house
This is referring to Daniel's house.
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what had happened
"about the king's decree"
He urged them to seek mercy
"He begged them to pray for mercy"
so that he and they might not be killed
This can be stated in active form. AT: "so that the king would not kill them" or "so that the king's bodyguard would not kill them" (See: Active or Passive)
translationWords
Daniel
Hananiah
Mishael
Azariah
mercy
God
heaven
mystery
Babylon
wise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16, 17, 18, 20, 21 2:16 The fact that Daniel could go at once…
2:16 The fact that Daniel could go at once to see the king shows his authority and influence. Daniel demonstrated his wisdom and excellent protocol at the royal court by using gentle words to turn away anger (cp. Prov 15:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.