Chapter 6
Daniel 6:1-2
1. It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom;
2. 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.
As to the translation, some translate the last clause of the second verse, “That the king should not have any trouble;” but since נזק, nezek, signifies “to suffer loss,” I willingly adopt this sense; because the king did not escape trouble, through a desire for ease, as he might have done, being an old man, but he willingly managed his own affairs, and committed the care of them to three men, lest anything should be lost through passing through too many hands. For experience shews us how confusion is caused by a multitude. If there had been only there an hundred and twenty governors of provinces, many inconveniences must have happened, and much loss would have occurred; hence the king placed three prefects over these hundred and twenty.
Here again we may perceive how God cared for his Prophet, not so much for any private reason or through private respect, as by his aid the wretched captives and exiles should be benefited. God wished to stretch forth his hand to the Jews by means of Daniel. And we may deservedly call him God’s hand in sustaining the Jews. The Persians, being barbarians, were not naturally more merciful than others; hence God interposed his servant Daniel to succor them. We must notice, in the context of this history, how Daniel alone was chosen by Darius one of these three superior officers. He was the third in rank under king Belshazzar, although for a moment, yet it might occasion envy under the new king that so great an honor was conferred upon him. Very probably Darius was informed of the previous predictions of Daniel; how the hand appeared upon the wall, how he interpreted the writing, and became a heaven-sent messenger to denounce destruction on king Belshazzar. For unless this rumor held reached Darius, Daniel would never have obtained so much authority under him. His own army abounded in numbers, and we know how every conqueror is surrounded in war by many dependents, all of whom wish to share in the spoil. Darius, therefore, would never have noticed a stranger and a captive, and admitted him to such great honor and power, unless he had understood him to be a known Prophet of God, and also a herald in denouncing destruction against the Babylonish monarchy. Thus we gather how providential it was for him to be among the first satraps, and even third in the kingdom, as this brought him more quickly under the notice of Darius. For if Daniel had been cast down by king Belshazzar he would have remained at home in concealment; but when he appeared clothed in royal apparel, the king inquired who he was? He heard the means of his arriving at so high an honor; hence he acknowledged him as God’s Prophet, and appointed him one of the three prefects. Here also God’s providence is again set before us, not only in preserving his servant in safety, but in providing for the safety of the whole Church, lest the Jews should be still more oppressed by the change of masters. But a temptation is afterwards inflicted, by which the holy Prophet and the whole people were severely tried; for the Prophet says:
Daniel 6:3-5
3. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.
4. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him.
5. 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.
The Prophet now relates, as I have said, the origin of a temptation which might naturally cast down the spirits of the elect people as well as his own. For although Daniel alone was cast into the lion’s-den, as we shall afterwards see, yet, unless he had been liberated, the condition of the people would have been more grievous and severe. For we know the wicked petulantly insult the wretched and the innocent, when they see them suffering any adversity. If Daniel had been torn by the lions, all men would have risen up in a body against the Jews. God, therefore, here exercised the faith and patience of his servant, and also proved all the Jews by the same test, since they saw themselves liable to the most extreme sufferings in the person of a single individual, unless God had speedily afforded the assistance which he rendered. Daniel, first of all, says, he excelled all others, since a more excellent or superior spirit was in him It does not always happen that those who are remarkable for prudence or other endowments obtain greater authority and rank. In the palaces of kings we often see men of brutal dispositions holding high rank, and we need not go back to history for this. In these days kings are often gross and infatuated, and more like horses and asses than men! Hence audacity and recklessness obtain the highest honors of the palace. When Daniel says he excelled, he brings to our notice God’s two-fold benefit: first, a greater portion of his Spirit was bestowed upon him; and secondly, Darius acknowledged this, and raised him to honor when he saw him endued with no ordinary industry and wisdom. We now understand the Prophet’s teaching, here, as first divinely adorned with prudence and other endowments; and then, Darius was a competent judge of this, in estimating his prudence and other virtues, and holding them in great repute. Since, therefore, a noble spirit was in him, hence he overcame all others, says he; therefore the king determined to set him above the whole kingdom, that is, to place him first among the three satraps. Although it was a singular privilege with which God once blessed his people and his Prophet, yet we ought to weep over the heartlessness of kings in these days, who proudly despise God’s gifts in all good men who surpass the multitude in usefulness; and at the same time enjoy the society of the ignorant like themselves, while they are slaves to avarice and rapine, and manifest the greatest cruelty and licentiousness. Since, then, we see how very unworthy kings usually are of their empire and their power, we must weep over the state of the world, because it reflects like a glass the wrath of heaven, and kings are thus destitute of counsel. At the last day, King Darius alone will be sufficient to condemn them, for he had discretion enough not to hesitate to set a captive and a foreigner over all his satraps; for this was a royal, nay, a heroic virtue in Darius to prefer this man to all his own friends. But now kings think of nothing else than preferring their own panders, buffoons, and flatterers; while they praise none but men of low character, whom God has branded with ignominy. Although they are unworthy of being reckoned among mankind, yet they esteem themselves the masters of their sovereigns, and treat the kings of these days as their slaves. This happens through their mere slothfulness, and their discarding every possible anxiety. Hence they are compelled to deliver up their command to others, and retain nothing but the title. This, as I said, is a sure proof of the wrath of heaven, since the world is at this day unworthy of the government which God exercises over it by his hand.