46 Then the king Nebuchadnezzar fell on his face, and worshiped Daniel, and commanded that they should offer an offering and sweet odors to him.
*Minor differences ignored. Grouped by changes, with first version listed as example.
When the king of Babylon fell upon his face, it is partly to be considered as worthy of praise and partly of blame. It was a sign of both piety and modesty, when he prostrated himself before God and his Prophet. We know the fierceness and pride of kings; nay, we see them act like madmen, because they do not reckon themselves among mortals, and become blinded with the splendor of their greatness. Nebuchadnezzar was really a very powerful monarch, and it was difficult for him so to regulate his mind as to attribute the glory to God. Thus the dream which Daniel explained could not be pleasing to him. He saw his monarchy cursed before God, and about to perish in ignominy others, too, which should succeed it were ordained in heaven; and though he might receive some comfort from the destruction of the other kingdoms, yet it was very harsh to delicate ears, to hear that a kingdom, which appeared most flourishing, and which all men thought would be perpetual, was of but short duration and sure to perish. As, therefore, the king so prostrated himself before Daniel, it is, as I have said, a sign of piety in thus reverencing God, and in embracing the prophecy, which would otherwise be bitter and distasteful. It was also a sign of modesty, because he humbled himself so before God's Prophet Thus far the king of Babylon is worthy of praise, and we will discuss tomorrow the deficiency in his reverence.
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.
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, and (b) worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.
(b) Though this humbling of the king seemed to deserve commendation, yet because he united God's honour with the Prophets, it is to be reproved, and Daniel would have erred, if he allowed it: but it is to his credit that Daniel admonished him of his fault, and did not allow it.
Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel,.... Imagining there was something of divinity in him, that he could so exactly tell him his dream, which was past and gone; and give him the interpretation of it, respecting things to come, which he concluded none but God could do; and therefore, after the manner of the eastern people, threw himself prostrate to the earth, with his face to it, and gave religious adoration to Daniel; for that this cannot be understood of mere civil respect appears by his following orders; and had he not thought that Daniel was something more than a man, he, a proud monarch, would never have behaved in this manner to him; but, being struck with amazement at the relation of the dream, and the interpretation of it, he forgot what both he and Daniel were; the one a mighty king, the other a mere man, a servant, yea, a captive: this shows that he was not exasperated at the account of the fall of his monarchy, as might have been expected, but was filled with wonder at the revelation made:
and commanded that they should offer an oblation and sweet odours unto him; rising from the ground, he gave orders to his servants about him, some of whom might be the priests of Bel, that they would bring a meat offering, and incense with it, and offer them to him as to a god; but, though this was ordered, we do not read it was done; for it cannot be thought that Daniel, who had scrupled eating the king's food, and drinking his wine, lest he should be defiled, and afterwards chose rather to be cast into a den of lions than to omit prayer to God, would ever suffer such a piece of idolatrous worship to be paid to him; and though he could not hinder the king's prostration and adoration, which were very sudden; yet it is highly probable he reasoned with the king upon it, and earnestly desired that no such undue honours should be paid to him; declaring that this knowledge was not of himself, but of God, to whom the glory ought to be given.
It is our business to direct attention to the Lord, as the Author and Giver of every good gift. Many have thoughts of the Divine power and majesty, who do not think of serving God themselves. But all should strive, that God may be glorified, and the best interests of mankind furthered.
fell upon . . . face, and worshipped Daniel--worshipping God in the person of Daniel. Symbolical of the future prostration of the world power before Messiah and His kingdom (Philippians 2:10). As other servants of God refused such honors (Acts 10:25-26; Acts 14:13-15; Revelation 22:8-9) would not taste defiled food, nor give up prayer to God at the cost of his life (Daniel 6:7, Daniel 6:10), it seems likely that Daniel rejected the proffered divine honors. The word "answered" (Daniel 2:47) implies that Daniel had objected to these honors; and in compliance with his objection, "the king answered, Of a truth, your God is a God of gods." Daniel had disclaimed all personal merit in Daniel 2:30, giving God all the glory (compare Daniel 2:45).
commanded . . . sweet odours--divine honors (Ezra 6:10). It is not said his command was executed.
The impression which this interpretation of the dream made upon Nebuchadnezzar, and the consequences which thence arose for Daniel.
The announcement and the interpretation of the remarkable dream made so powerful an impression on Nebuchadnezzar, that he fell down in supplication before Daniel and ordered sacrifice to be offered to him. Falling prostrate to the earth is found as a mark of honour to men, it is true (1-Samuel 20:41; 1-Samuel 25:28; 2-Samuel 14:4), but סגד is used only of divine homage (Isaiah 44:15, Isaiah 44:17, Isaiah 44:19; Isaiah 46:6, and Daniel 3:5.). To the Chaldean king, Daniel appeared as a man in whom the gods manifested themselves; therefore he shows to him divine honour, such as was shown by Cornelius to the Apostle Peter, and at Lystra was shown to Paul and Barnabas, Acts 10:25; Acts 14:13. מנחה, an unbloody sacrifice, and ניחחין, are not burnt sacrifices or offerings of pieces of fat (Hitz.), but incensings, the offering of incense; cf. Exodus 30:9, where the קטרת is particularly mentioned along with the עלה and the מנחה. נסּך is, with Hitz., to be taken after the Arabic in the general signification sacrificare, but is transferred zeugmatically from the pouring out of a drink-offering to the offering of a sacrifice. Daniel 2:47, where Nebuchadnezzar praises the God of the Jews as the God of gods, does not stand in contradiction to the rendering of divine honour to Daniel in such a way that, with Hitz., in the conduct of the king we miss consistency and propriety, and find it improbable. For Nebuchadnezzar did not pray to the man Daniel, but in the person of Daniel to his God, i.e., to the God of the Jews; and he did this because this God had manifested Himself to him through Daniel as the supreme God, who rules over kings, and reveals hidden things which the gods of the Chaldean wise men were not able to reveal. Moreover, in this, Nebuchadnezzar did not abandon his heathen standpoint. He did not recognise the God of the Jews as the only, or the alone true God, but only as God of gods, as the highest or the most exalted of the gods, who excelled the other gods in might and in wisdom, and was a Lord of kings, and as such must be honoured along with the gods of his own country. מן־קשׁט דּי, of truth (it is) that, stands adverbially for truly.
That they should offer - This was strange, that so great a monarch should thus worship his vassal, which he did in consternation and admiration. But doubtless Daniel put a stop to it: though he could not hinder the king in his prostration, and in his word of command. And the king being instructed of Daniel, gives God all the glory in the next words.
*More commentary available at chapter level.