class of state-officers, nor by the assertion of Hitz., that Daniel did not belong to the class of chief officers, since according to Dan 2:49 he had transferred his office to his friends. Both suppositions are erroneous; cf. under Dan 2:49. But many other different possibilities may be thought of to account for the absence of all mention of Daniel's name. Either he may have been prevented for some reason from being present on the occasion, or he may have been present and may have refused to bow down before the image, but yet may only not have been informed against. In the latter case, the remark of Calvin, ut abstinuerint a Daniele ad tempus, quem sciebant magnifieri a Rege, would scarcely suffice, but we must suppose that the accusers had designed first only the overthrow of the three rulers of the province of Babylon.[1]
But the circumstance that Daniel, if he were present, did not employ himself in behalf of his friends, may be explained from the quick execution of Babylonish justice, provided some higher reason did not determine him confidently to commit the decision of the matter to the Lord his God.[2]The erection and consecration of the golden image, and the accusation brought against Daniel's friends, that they had refused to obey the king's command to do homage to this image.
Chap. 3
Verse 1
Nebuchadnezzar commanded a golden image to be erected, of threescore cubits in height and six cubits in breadth. צלם
- ↑ Kran.'s supposition also (p. 153), that Daniel, as president over the class of the wise men, claimed the right belonging to him as such, while in his secular office he could be represented by his Jewish associates, and thus was withdrawn from the circle of spectators and from the command laid upon them of falling down before the image, has little probability; for although it is not said that this command was laid upon the caste of the wise men, and even though it should be supposed that the priests were present at this festival as the directors of the religious ceremonial, and thus were brought under the command to fall down before the image, yet this can scarcely be supposed of the whole caste. But Daniel could not in conscience take part in this idolatrous festival, nor associate himself with the priests, nor as president of all the Magi withdraw into the background, so as to avoid the ceremony of doing homage of the image.
- ↑ We have already in part noticed the arguments against the historical accuracy of the narrative presented by the opponents of the genuineness of the book, such as the giving of Greek names to the musical instruments, and the conduct of Antiochus Epiphanes in placing an idol-image on the altar of burnt-offering (pp. 34, 50). All the others are dealt with in the Exposition. The principal objection adduced is the miracle, on account of which alone Hitz. thinks himself warranted in affirming that the narrative has no historical reality.
