Then king Darius wrote unto all people ... - Compare the note at Daniel 2:47; Daniel 3:29; Daniel 4:1. If there is a probability that Nebuchadnezzar would make such a proclamation as he did, there is no less probability that the same thing would be done by Darius. Indeed, it is manifest on the face of the whole narrative that one great design of all that occurred was to proclaim the knowledge of the true God, and to secure his recognition. That object was worthy of the Divine interposition, and the facts in the case show that God has power to induce princes and rulers to recognize his existence and perfections, and his government over the earth.

Then king Darius wrote - And the substance of this decree, which was made by a heathen king, was to point out the perfections of the true God, and the fidelity of his devoted servant.

Then King Darius,.... Being thoroughly convinced of the miracle, and of the powerful interposition of divine Providence in it, and of the omnipotence of God, and of his concern in the government of the world; that all might be acquainted with the same,

wrote unto all people, nations, and languages, that dwell in all the earth; he being at the head of the Babylonish monarchy, which included many nations and people of various languages; and which was increased, and still increasing, by the victories of Cyrus, who was partner with him in the empire; see Daniel 3:4,

peace be multiplied unto you; an increase of all kind of prosperity; an usual salutation or wish with the eastern people.

(Daniel 6:25-27)

The consequences of this occurrence.

As Nebuchadnezzar, after the wonderful deliverance of Daniel's friends from the burning fiery furnace, issued an edict to all the nations of his kingdom forbidding them on pain of death from doing any injury to these men of God (Daniel 3:29), so now Darius, in consequence of this wonderful preservation of Daniel in the den of lions, gave forth an edict commanding all the nations of his whole kingdom to fear and reverence Daniel's God. But as Nebuchadnezzar by his edict, so also Darius, did not depart from the polytheistic standpoint. Darius acknowledged the God of Daniel, indeed, as the living God, whose kingdom and dominion were everlasting, but not as the only true God, and he commanded Him to be reverenced only as a God who does wonders in heaven and on earth, without prejudice to the honour of his own gods and of the gods of his subjects. Both of these kings, it is true, raised the God of Judea above all other gods, and praised the everlasting duration of His dominion (see Daniel 3:29, 32 [Daniel 4:2]f., and Daniel 3:31 [Daniel 3:28]ff., Daniel 6:27 [Daniel 6:26]f.), but they did not confess Him as the one only God. This edict, the, shows neither the conversion of Darius to the worship of the God of the Jews, nor does it show intolerance toward the gods of his subjects. On v. 26 (Daniel 6:25) cf. Daniel 3:31 (Daniel 4:1). As Nebuchadnezzar, so also Darius, regarded his kingdom as a world-kingdom. On 27a (Daniel 6:26) cf. Daniel 3:29. The reverence which all the nations were commanded to show to Daniel's God is described in the same words as is the fear and reverence which the might and greatness of Nebuchadnezzar inspired in all the nations that were subject to him (Daniel 5:19), which has led Hitzig justly to remark, that the words לאלההּ פּלחין להון (they must worship his God) are not used. God is described as living (cf. v. 21 [Daniel 6:20]) and eternal, with which is connected the praise of the everlasting duration of His dominion, and of His rule in heaven and on earth; cf. Daniel 2:44 and Daniel 3:33 (Daniel 4:3). The דּי after מלכוּתהּ is not a conjunction, but is the relative, and the expression briefly denotes that His kingdom is a kingdom which is not destroyed; cf. Daniel 4:31 (Daniel 4:34). סופא עד, to the end - not merely of all heathen kingdoms which arise on the earth, i.e., to their final destruction by the kingdom of the Messiah, Daniel 2:44 (Kranichfeld), for there is no thought of the Messiah, Daniel 2:44 (Kranichfeld), for there is no thought of the Messianic kingdom here at all, but to the end of all things, to eternity. In v. 28 (Daniel 6:27) this God is lauded as the deliverer and wonder-worker, because in the case of Daniel He had showed Himself as such; cf. Daniel 3:32 (Daniel 4:2). יד מן, from the hand, i.e., from the power of; cf. Psalm 22:21.

Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.

6:25 In all the earth - In all that great empire. It is usual with the Turk, Tartar, Chinese, to arrogate the same universality.

Margin unto all people

See Scofield Note: "Dan 4:1".

6:25-28 If we live in the fear of God, and walk according to that rule, peace shall be upon us. The kingdom, the power, and the glory, for ever, are the Lord's; but many are employed in making known his wonderful works to others, who themselves remain strangers to his saving grace. May we be doers, as well as believers of his word, least at the last we should be found to have deceived ourselves.