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The king - fell upon his face - Prostrated himself: this was the fullest act of adoration among the ancients.
Worshipped Daniel - Supposing him to be a god, or Divine being. No doubt Daniel forbade him; for to receive this would have been gross idolatry.
Then the king Nebuchadnezzar fell upon his face - This was the common method of signifying profound respect among the Orientals. Compare Genesis 17:3; Genesis 50:18; Leviticus 9:24; Numbers 14:5; Joshua 5:14; Judges 13:20; Revelation 11:16.
And worshipped Daniel - The word rendered “worshipped” here (סגד segid ), in the Chaldee portions of the Bible is uniformly rendered “worship,” Daniel 2:26; Daniel 3:5-7, Daniel 3:10-12, Daniel 3:14-15, Daniel 3:18, Daniel 3:28. It occurs nowhere else, and in every instance, except in the one before us, is employed with reference to the homage paid to an idol, all the other cases occurring in the third chapter respecting the image that was set up by Nebuchadnezzar. The corresponding Hebrew word (סגד sâgad ) occurs only in Isaiah 44:15, Isaiah 44:17, Isaiah 44:19; Isaiah 46:6; and is, in every instance, rendered “fall down,” also with reference to idols. The proper idea, therefore, of the word here is, that the monarch meant to render “religious” homage to Daniel, or such adoration as was usually paid to idols. This is confirmed by witat is immediately added, that he commanded that an oblation should be made to him. It is not, however, necessary to suppose that Daniel “received” or “approved” this religious homage of the king, or that he left the impression on his mind that he was “willing” to be honored as a god. The prostration of the king before him, of course, he could not prevent. The views and feelings which the monarch had in doing it he could not prevent. The command to present an “oblation and sweet odors to him” he could not prevent. But it is not a fair inference that Daniel approved this, or that he did anything to countenance it, or even that he did not, in a proper manner, rebuke it: for
(1) We are not to suppose that all that was said was recorded, and no one can prove that Daniel did not express his disapprobation of this religious honor shown to him.
(2) Daniel had in fact, expressed his views, in the clearest manner, on this very point before the monarch. He had, again and again, disclaimed all power to be able to reveal such secrets. He had directed his mind to the true God, as he who alone could disclose coming events, Daniel 2:28, Daniel 2:30, Daniel 2:45. He had taken all possible precaution to prevent any such result, by declaring, in the most emphatic terms Daniel 2:30, that this secret was not revealed to him “on account of any wisdom which he had more than any living.” If now, after all this precaution, and these disclaimers, the king should prostrate himself before him, and, for the moment, feel that he was in the presence of a God, Daniel was not responsible for it, and it should not be inferred that he encouraged or approved it.
(3) It would seem, from the narrative itself, more than probable that Daniel did refuse the homage, and direct the thoughts of the monarch to the true God. In the very next verse it is said, “The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets.” “Answered” what? Perhaps something that was said by Daniel. At all events, it is clear from this that whatever were the momentary expressions of wonder, gratitude, and adoration, on the part of the king, his thoughts soon passed to the proper object of worship - the true God. “And commanded, etc.” The fact that this was “commanded” does not prove that it was done. The command was probably given under the excitement of his admiration and wonder. But it does not follow that Daniel received it, or that the command was not recalled on reflection, or that the oblation and odors may not have been presented to the true God.
That they should offer an oblation - That is, his attendants, or perhaps the priests to whom pertained the duty of making offerings to the gods. The word rendered “oblation” (מנחה minchāh ) does not refer to a, “bloody” sacrifice, but means a gift or present of any kind. It is applied in the Scriptures to denote
(1) “a gift,” or “present,” Genesis 32:13, Genesis 32:18, Genesis 32:20 (Genesis 32:14, Genesis 32:19, Genesis 32:21); Genesis 43:11, Genesis 43:15, Genesis 43:25-26;
(2) “a tribute,” such as was exacted from a subject nation, under the notion of a present, 2 Samuel 8:2, 2 Samuel 8:6; 1 Kings 4:21 1 Kings 5:1,
(3) “an offering” or sacrifice to God, especially a bloodless offering, in opposition to (זבח zebach ) - a bloody sacrifice, Leviticus 2:1, Leviticus 2:4-6; Leviticus 6:14 (7); Leviticus 7:9; Psalm 40:6 (7); Jeremiah 17:26.
See the word fully explained in the notes at Isaiah 1:13. There can be no doubt that Nebuchadnezzar meant that such an offering should be presented as was usually made in idol worship.
And sweet odors - incense was commonly used in worship (see the notes at Isaiah 1:13), and it is not improbable that in the worship of the gods it was accompanied with other fragrant odors. Sweet odors, or “savors,” expressed by the same word which is used here, were a part of the prescribed worship in the Hebrew ritual, Leviticus 1:9, Leviticus 1:13, Leviticus 1:17; Leviticus 2:2, Leviticus 2:9; Leviticus 3:5; Leviticus 6:21 (14); Numbers 15:7.
Verse 46
We have dwelt quite at length on the interpretation of the dream, which Daniel made known to the Chaldean monarch. From this we must now return to the palace of Nebuchadnezzar, and to Daniel, as he stands in the presence of the king, having made known to him the dream and the interpretation thereof, while the courtiers and the baffled soothsayers and astrologers wait around in silent awe and wonder.DAR 75.2
It might be expected that an ambitious monarch, raised to the highest earthly throne, and in the full flush of uninterrupted success, would scarcely brook to be told that his kingdom, which he no doubt fondly hoped would endure through all time, was to be overthrown by another people. Yet Daniel plainly and boldly made known this fact to the king; and the king, so far from being offended, fell upon his face before the prophet of God, and offered him worship. Daniel doubtless immediately countermanded the orders which the king issued to pay him divine honors. That Daniel had some communication with the king which is not here recorded, is evident from verse 47: “The king answered unto Daniel,” etc. And it may be still further inferred that Daniel labored to turn the king’s feelings of reverence from himself to the God of heaven, inasmuch as the king replies, “Of a truth it is that your God is a God of gods and a Lord of kings.”DAR 75.3
Then the king made Daniel a great man. There are two things which in this life are specially supposed to make a man great, and both these Daniel received from the king: (1) Riches. A man is considered great if he is a man of wealth; and we read that the king gave him many and great gifts. (2) Power. If in conjunction with riches a man has power, certainly in popular estimation he is considered a great man; and power was bestowed upon Daniel in abundant measure. He was made ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon.DAR 76.1
Thus speedily and abundantly did Daniel begin to be rewarded for his fidelity to his own conscience and the requirements of God. So great was Balaam’s desire for the presents of a certain heathen king, that he endeavored to obtain them in spite of the Lord’s expressed will to the contrary, and thus signally failed. Daniel did not act with a view to obtaining these presents; yet by maintaining his integrity with the Lord they were given abundantly into his hands. His advancement, both with respect to wealth and power, was a matter of no small moment with him as it enabled him to be of service to his fellow-countrymen less favored than himself in their long captivity.DAR 76.2
Daniel did not become bewildered nor intoxicated by his signal victory and his wonderful advancement. He first remembers the three who were companions with him in anxiety respecting the king’s matter; and as they had helped him with their prayers, he determined that they should share with him in his honors. At his request they were placed over the affairs of Babylon, while Daniel himself sat in the gate of the king. The gate was the place where councils were held, and matters of chief moment were deliberated upon. The record is a simple declaration that Daniel became chief counselor to the king.DAR 76.3
This chapter is based on Daniel 3.
The dream of the great image, opening before Nebuchadnezzar events reaching to the close of time, had been given that he might understand the part he was to act in the world's history, and the relation that his kingdom should sustain to the kingdom of heaven. In the interpretation of the dream, he had been plainly instructed regarding the establishment of God's everlasting kingdom. “In the days of these kings,” Daniel had declared, “shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.... The dream is certain, and the interpretation thereof sure.” Daniel 2:44, 45. PK 503.1
Read in context »46. A Divine Revelation—Nebuchadnezzar felt that he could accept this interpretation as a divine revelation; for to Daniel had been revealed every detail of the dream. The solemn truths conveyed by the interpretation of this vision of the night made a deep impression on the sovereign's mind, and in humility and awe he “fell upon his face, and worshipped.” ... 4BC 1169.1
Nebuchadnezzar saw clearly the difference between the wisdom of God and the wisdom of the most learned men of his kingdom (The Youth's Instructor, September 8, 1903). 4BC 1169.2
47. A Reflector of Light—Through the Hebrew captives the Lord was made known to the heathen in Babylon. This idolatrous nation was given a knowledge of the kingdom the Lord was to establish, and through His power maintain against all the power and craft of Satan. Daniel and his fellow-companions, Ezra and Nehemiah, and many others were witnesses for God in their captivity. The Lord scattered them among the kingdoms of the earth that their light might shine brightly amid the black darkness of heathenism and idolatry. To Daniel God revealed the light of His purposes, which had been hidden for many generations. He chose that Daniel should see in vision the light of His truth, and reflect this light on the proud kingdom of Babylon. On the despot king was permitted to flash light from the throne of God. Nebuchadnezzar was shown that the God of heaven was ruler over all the monarchs and kings of earth. His name was to go forth as the God over all gods. God desired Nebuchadnezzar to understand that the rulers of earthly kingdoms had a ruler in the heavens. God's faithfulness in rescuing the three captives from the flames and vindicating their course of action showed His wonderful power. 4BC 1169.3
Read in context »