Introduction
Chapter Summary
The story of Daniel in the lions’ den, found in this chapter, is well-known. It took place soon after Babylon fell to the Persians, around 539–537 B.C. By then, some Jewish captives had returned to Palestine under Zerubbabel’s leadership, and Daniel was over 80 years old.
An Error in the Scriptures?
Cyrus or Darius?
Daniel, Jeremiah, and Isaiah all prophesied that Babylon would fall to the Persians. Isaiah specifically said that Cyrus would be the Persian king to overtake Babylon (Isaiah 45:1-7, 13). Yet, in Daniel 5:31, Darius the Mede is introduced as the new leader in Babylon. How do we reconcile these differing statements concerning the king of the Median and Persian Empire and the conquering of Babylon?
Proposed Answers
The identity of Darius has been debated. Some scholars suggest Darius was Cambyses, the son of Cyrus. However, this is unlikely since Cambyses would have been too young and was not of Median descent.
Many scholars identify Darius as Gubaru (or Gobryas), the governor of Babylon mentioned in ancient texts. Several points support this view:
- Ancient records show Gubaru governed Babylon after Cyrus conquered it and held this position for at least 14 years.
- The Nabonidus Chronicle states that Gubaru appointed sub-governors, similar to Darius appointing subordinates in Daniel 6:1–2.
- Daniel 5:31 says Darius “received the kingdom,” which some interpret as him receiving authority from Cyrus.
- Daniel 9:1 says Darius “was made ruler,” suggesting Cyrus gave him this role.
- The title “king” could be used loosely for a governor like Gubaru, who represented royal authority.
- Darius is said to be 62 years old, aligning with Xenophon’s description of Gubaru as an older man.
Still some believe that Gubaru could be Darius but thinks the texts mention the same person rather than two different ones, as some suggest. Those holding this view argue that Gubaru governed Babylon for over a year, which matches other historical evidence.
Some scholars believe that Darius the Mede was a fictional character created by the author of Daniel, using a mix of historical facts and imagination. They argue that the author confused details about Persian history. However, this view is questioned, as it would be unlikely for even a semi-educated Jew of that time to misunderstand such significant events like the fall of Babylon and Cyrus’s decree to release the Jewish captives. Moreover, other historical details in Daniel have been confirmed.
Another perspective is that Darius the Mede is a title for Cyrus himself. This view is supported by several points:
- Kings in the ancient Near East often had multiple titles. Cyrus might have been called “Darius the Mede” to appeal to both the Medes and Persians he ruled over.
- Some records refer to Cyrus as “King of the Medes” due to his mixed heritage; his mother was the daughter of the Median king Astyages.
- Cyrus was around 62 years old when he took Babylon, matching Daniel’s description.
- Babylon was Cyrus’s winter residence, which fits with Daniel’s accounts.
- Daniel 6:28 could be translated to indicate that Darius and Cyrus are the same person, similar to other Old Testament examples where one person has two names.
- In Daniel 9:1, Darius is called “son of Xerxes” (Ahasuerus), which might be a royal title referring to Cyrus’s father or grandfather.
- Some ancient Jewish sources suggest Darius and Cyrus were the same person.
- Cyrus and Darius share several characteristics in Daniel, such as ruling over a dual realm and appointing satraps.
Based on these points, Darius the Mede could be either Gubaru, the governor, or Cyrus himself. The evidence supporting Cyrus and Darius being the same person is strong, but the matter remains open until more historical information becomes available.
A New Regime Forms (6:1-3)
6:1-2 Darius quickly set up a government for his newly acquired empire, appointing 120 “satraps” (officials) to manage different areas. In ancient Persia, the empire was divided into different numbers of provinces (satrapies) according to various records. Herodotus mentions 20, the Behistun Inscription mentions 23, and a tomb inscription says 29. The exact number varied over time.
However, Daniel doesn’t specify that Darius divided the empire into 120 satrapies; he only says that Darius appointed 120 satraps. The term “satrap” means “protector of the kingdom,” and ancient Greek historians used it for lower-ranking officials as well. Since the Persian Empire was so large, it was divided into many smaller territories. The “satraps” mentioned here likely oversaw these smaller areas. If Darius was the governor of Babylon, these satraps may have been responsible for different parts of Babylon. If Darius was actually Cyrus the Great, the number might cover regions across the entire Medo-Persian Empire. For perspective, 120 officials wouldn’t have been an excessive number, even if it only applied to Babylon.
Over these 120 satraps, Darius appointed three higher-ranking “administrators” (sometimes called “commissioners” or “presidents” in other translations). Daniel was one of them. The satraps reported to these administrators to make sure the empire’s finances were properly managed and to prevent corruption or theft. This reflects the detailed organization and bureaucracy of the Persian Empire.
It’s not mentioned how Darius knew about Daniel, but it’s likely that the story of Daniel interpreting the writing on the wall was known to the Persians. Daniel had also been a high-ranking official under King Nebuchadnezzar and had shown great wisdom and skill. The new Persian government would have valued finding qualified local officials like Daniel, as it would have helped win the support of the people in Babylon—similar to what the Romans later did.
6:3 Regardless of how Daniel rose to power, Darius was very impressed with him and planned to put him in charge of all the other officials. Daniel stood out because of his “exceptional qualities” or “spirit.” This could refer to his positive attitude or abilities, or perhaps Darius believed Daniel had a connection with the gods, giving him great wisdom. Daniel continued to succeed under the leadership of the new kingdom.
A New Law Given (6:4-9)
6:4 Since Darius planned to promote Daniel over all the other officials, some of the other satraps and administrators became jealous. They began to investigate Daniel’s work, hoping to find something wrong so they could accuse him. However, they found nothing—Daniel was honest and diligent in his duties. He wasn’t corrupt or negligent. Not all 120 satraps were involved; it was likely only a small group, but both of the other top administrators also tried to stop Daniel’s promotion.
6:5 The jealous officials eventually realized that the only way they could accuse Daniel was through his religious practices. They knew Daniel’s strict worship of his God might conflict with Persian laws. Their plan was to create a situation where Daniel would have to choose between obeying his faith or the law of the Medes and Persians, which would force him to disobey the king.
Daniel’s strong religious beliefs were well-known—he didn’t hide his faith. He was not ashamed of his commitment to the God of Israel, and he would not compromise, even if it meant facing punishment or death.
6:6–7 These officials came together and approached the king as a group, plotting against Daniel. The Aramaic term used here suggests they appeared in a coordinated, almost mob-like manner. They addressed the king with the customary greeting, “O King Darius, live forever!” and proposed a new law. They suggested that for the next 30 days, no one should be allowed to pray to any god or person except the king. The penalty for breaking this law would be death.
To make their proposal seem more convincing, they claimed that all the officials, including “royal administrators” and “satraps,” supported the idea. This was an exaggeration since most officials were likely not even present in Babylon. In reality, it was a small group who devised the plan.
The law stated that anyone who prayed (literally “made a request”) to any god or person, except the king, would be punished. The mention of praying to a “man” likely referred to priests who mediated prayers to the gods. By making Darius the only mediator, the law aimed to show loyalty to his rule. This move might have been seen as a political strategy to unify the empire and strengthen Darius’s authority. Archer suggests that it was meant to make the people of the former Babylonian empire acknowledge Persian rule.
Darius wasn’t claiming to be a god but was acting as a mediator for all the gods in his empire for this period. The punishment for anyone who disobeyed was to be thrown into a den of lions, where they would be killed. This form of execution was in line with Persian practices, as they used various gruesome methods. The lions were likely kept in cages, as the Assyrians and Persians were known to do.
6:8–9 The officials urged the king to sign the decree immediately, preventing him from realizing their true intent. Once the law was signed, it couldn’t be changed according to the unalterable “laws of the Medes and Persians.” Historical records, like those of Diodorus of Sicily, support this idea—there are cases where even innocent people were executed because the law could not be undone once enacted.
A New Law Proclaimed, An Old Habit Practiced (6:10-11)
6:10 Daniel had a habit of praying and thanking God three times a day. When the new law was passed, he didn’t change his behavior or try to hide it. Daniel was brave and committed, willing to stand up for God even if it meant facing death. As Driver points out, unlike Daniel’s three friends who refused to commit a sin in chapter 3, Daniel here was choosing not to neglect a duty he saw as essential.
Daniel’s house had an upstairs room, which might show he was of high status. Slotki explains that this was not an attic but a private room on the flat roof, a common feature in Eastern houses. These rooms had latticed windows for air circulation and were used for privacy.
Daniel prayed facing Jerusalem, following instructions given by Solomon when the temple was dedicated (around 960 B.C.) as recorded in 1 Kings 8:35, 38, 44, and 48. Jerusalem, where Solomon’s temple had stood, symbolized the presence of God. Daniel likely prayed three times a day—morning, midday, and night (see Psalm 55:17). His dedication to prayer serves as an example of the importance of consistent prayer for believers today.
This verse also raises an important issue: Daniel deliberately disobeyed a law of the land. How does this align with the Bible’s instruction to obey civil authority (Romans 13:1–2)? The Bible does teach believers to follow government laws, but it also teaches that God’s law is the highest authority. For instance, Peter and the apostles told Jewish leaders, “We must obey God rather than men!” (Acts 5:29). When the laws of the land conflict with God’s commands, believers must choose to follow God’s law. During World War II, Corrie ten Boom broke German law to hide Jews from the Nazis, but she would have broken a higher law if she hadn’t acted to save lives. Today, as the world becomes more secular, Christians might face more difficult choices where they need to stand up for their faith, even if it means breaking the law.
6:11 The officials watched Daniel, sneaking around like children, spying on him. They soon saw what they expected—Daniel was praying to his God. The phrase “asking God for help” might mean that Daniel was praying for deliverance or strength to stay faithful. However, the Aramaic word used (ḥănan) means “to show favor” or “grace,” so Daniel may have been praying as he always did, seeking God’s grace and mercy without worrying about the consequences. At over eighty years old, Daniel might have felt as the apostle Paul did when facing death: willing to stay on earth if it was God’s will but preferring to be with God (Philippians 1:21–24).
A New Accusation Presented (6:12-18)
6:12 Daniel had broken the king’s law in front of witnesses, which was exactly what the jealous officials had been waiting for. They immediately went to the king to remind him about the law he had signed. The king confirmed that the law was indeed in effect and could not be changed. These mens’ accusation of Daniel reminds us of the one made against Shadrach, Meshach, and Abendego in Daniel 3 to Nebuchadnezzar.
6:13 The officials then told the king that Daniel had broken the decree, making it sound as bad as possible. They highlighted that Daniel was an exile from Judah, emphasizing this to make him seem like an outsider who might not be loyal. They claimed Daniel was disrespecting the king by ignoring his law and continuing to pray three times a day. This wasn’t just a one-time mistake on Daniel’s part, they argued, but a consistent act of defiance.
6:14 When the king heard this, he was very upset. However, he wasn’t angry because Daniel had prayed; he was upset because he realized the officials had tricked him. The law wasn’t meant to honor him; it was a plot to eliminate Daniel. The king was not only angry at the officials but also felt regret for being deceived. It was clear that he liked Daniel, which added to his distress.
Darius tried to find a way to save Daniel. He searched for any legal loophole that might stop the punishment. The law required the sentence to be carried out on the same day as the offense, so the king only had until sundown to find a solution. Daniel was likely seen praying at noon, leaving the king only the afternoon to act. Despite his best efforts, the king could not find a way to save Daniel from the lions.
6:15 As the day was ending, the officials returned to the king, insisting that the law could not be changed and that Daniel’s execution must go ahead.
6:16 The king, unable to find any way to save Daniel, gave the order for him to be thrown into the lions’ den. As Daniel was being taken away, the king called out, “May your God, whom you serve continually, rescue you!” Some translations suggest the king predicted God would rescue Daniel, while others see it as a hopeful wish. Since Darius did not believe in Daniel’s God, it was more likely a hopeful expression. In verse 20, it’s clear that the king wasn’t certain Daniel would be saved. Still, the fact that Darius even thought it was possible shows that Daniel had told him about the miraculous works of his God, both in Babylon and in Israel’s history.
Darius also acknowledged Daniel’s consistent faithfulness, saying he served God “continually.” This shows that Daniel had set a powerful example, reminding believers that living a consistent and faithful life is important.
6:17 A stone was placed over the entrance to the den, and it was sealed with the king’s and his nobles’ rings to ensure no one could try to rescue Daniel. Clay was used to seal the chains over the stone, and the officials pressed their rings into it, making it impossible to remove without breaking the seal. With Daniel inside the den, escape seemed impossible.
6:18 The king returned to his palace, clearly distressed about Daniel. He refused to eat, and no entertainment or music was brought to him. He could not sleep that night (literally, his sleep left him), possibly even praying to Daniel’s God for his safety. The term translated in the NLT as “entertainment,” is from the Aramaic daḥăwān and suggests some form of entertainment or comfort, perhaps pertaining to music and musicians.
A New Day, A New Deliverance, and A New Decree (6:19-28)
6:19-20
Lacocque suggests that the king’s rush to the den early in the morning might be linked to an ancient Babylonian belief that if a victim survived torture until the next day, they could be pardoned. Darius’s actions seem to support this idea. He arrived at the den’s entrance, calling out to Daniel in a voice full of both hope and anxiety. This showed that Darius still held onto the possibility that Daniel’s God could save him, although his anguished tone revealed that he didn’t think it was likely. Darius referred to God as “the living God,” which indicates that he acknowledged the reality of Daniel’s God, even if he didn’t fully believe in Him. In ancient times, it was common for people to recognize many gods, and it’s possible that Darius was open to the existence of Daniel’s deity because of Daniel’s consistent and faithful example.
6:21-22
Imagine Darius’s surprise and relief when he heard Daniel’s cheerful voice responding, “O king, live forever!” Daniel explained that God had sent an angel to shut the lions’ mouths because he was innocent in God’s eyes and had done nothing wrong against the king. He clarified that the lions were completely unable to harm him.
The “angel” who was with Daniel might have been a heavenly being, or it could have been the angel of the Lord, as seen in other parts of the Bible (Genesis 16:11-14, Exodus 3:2-4). The Septuagint (LXX) translates the text to say that “God” saved Daniel, which some interpret as God’s own presence being with Daniel. Daniel likely saw the angel, and it’s comforting to think of him spending the night in the presence of God during his ordeal (similar to the story in Daniel 3:24-27). Hebrews 11:33 also refers to this experience.
6:23
Darius was overjoyed when Daniel was found unharmed and immediately ordered his servants to lift him out of the den. There were no injuries on Daniel because “he had trusted in his God.”
6:24
The king, seeing Daniel’s innocence, commanded that those who falsely accused him be thrown into the lions’ den along with their families. This followed Persian custom, which often included the punishment of the guilty person’s relatives to prevent future retaliation. While it may seem cruel, it was a practice of the time. The term “children” here likely refers to sons, though it could include daughters as well.
The text clarifies that the lions were not old or harmless, as they immediately attacked and killed Daniel’s accusers before they even hit the ground, showing that Daniel’s safety was indeed a miraculous act of God.
6:25-27
Darius was so amazed by the miracle that he issued a decree to all the people in his kingdom, commanding them to respect the God of Daniel. He began with a blessing, “May you prosper greatly!”
Darius then decreed that everyone in his kingdom should fear and respect Daniel’s God. He praised Yahweh as the “living God” who reigns forever and whose kingdom will never end. Darius acknowledged that this God rescues and saves and performs great miracles, including saving Daniel from the lions.
This decree shows the purpose of miracles: they reveal the true God and call people to honor Him. Daniel’s deliverance was not just for his own sake but to show a lost world God’s power (similar to Exodus 20:18-20 and Joshua 2:9).
6:28
Daniel continued to prosper under Darius and Cyrus the Persian. The term “prospered” suggests that Daniel was elevated to a high position, gained respect, and was blessed materially. The phrase “during the reign of Darius and the reign of Cyrus the Persian” might indicate their concurrent rule or that Darius and Cyrus were the same person. If the latter is true, Daniel was clarifying that Darius the Mede was actually Cyrus the Persian.
This story highlights Daniel’s faithfulness in various aspects of life: his integrity, his prayer life, his perseverance in trials, and his witness to others. As a result, he was delivered, experienced God’s presence, witnessed to unbelievers, and was blessed.
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