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Commentary on Daniel 2 verses 14–23
When the king sent for his wise men to tell them his dream, and the interpretation of it (Dan 2:2), Daniel, it seems, was not summoned to appear among them; the king, though he was highly pleased with him when he examined him, and thought him ten times wiser than the rest of his wise men, yet forgot him when he had most occasion for him; and no wonder, when all was done in a heat, and nothing with a cool and deliberate thought. But Providence so ordered it; that the magicians being nonplussed might be the more taken notice of, and so the more glory might redound to the God of Daniel. But, though Daniel had not the honour to be consulted with the rest of the wise men, contrary to all law and justice, by an undistinguishing sentence, he stands condemned with them, and till he has notice brought him to prepare for execution he knows nothing of the matter. How miserable is the case of those who live under arbitrary government, as this of Nebuchadnezzar's! How happy are we, whose lives are under the protection of the law and methods of justice, and lie not thus at the mercy of a peevish and capricious prince!
We have found already, in Ezekiel, that Daniel was famous both for prudence and prayer; as a prince he had power with God and by man; by prayer he had power with God, by prudence he had power with man, and in both he prevailed. Thus did he find favour and good understanding in the sight of both, and in these verses we have a remarkable instance of both.
I. Daniel by prudence knew how to deal with men, and he prevailed with them. When Arioch, the captain of the guard, that was appointed to slay all the wise men of Babylon, the whole college of them, seized Daniel (for the sword of tyranny, like the sword of war, devours one as well as another), he answered with counsel and wisdom (Dan 2:14); he did not fall into a passion, and reproach the king as unjust and barbarous, much less did he contrive how to make resistance, but mildly asked, Why is the decree so hasty? Dan 2:15. And whereas the rest of the wise men had insisted upon it that it was utterly impossible for him ever to have his demand gratified, which did but make him more outrageous, Daniel undertakes, if he may but have a little time allowed him, to give the king all the satisfaction he desired, Dan 2:16. The king, being now sensible of his error in not sending for Daniel sooner, whose character he began to recollect, was soon prevailed upon to respite the judgment, and make trial of Daniel. Note, The likeliest method to turn away wrath, even the wrath of a king, which is as the messenger of death, is by a soft answer, by that yielding which pacifies great offences; thus, though where the word of a king is there is power, yet even that word may be repelled, and that so as to be repealed; and so some read it here (Dan 2:14): Then Daniel returned, and stayed the counsel and edict, through Arioch, the king's provost-marshal.
II. Daniel knew how by prayer to converse with God, and he found favour with him, both in petition and in thanksgiving, which are the two principal parts of prayer. Observe,
1.His humble petition for this mercy, that God would discover to him what was the king's dream, and the interpretation of it. When he had gained time he did not go to consult with the rest of the wise men whether there was anything in their art, in their books, that might be of use in this matter, but went to his house, there to be alone with God, for from him alone, who is the Father of lights, he expected this great gift. Observe, (1.) He did not only pray for this discovery himself, but he engaged his companions to pray for it too. He made the thing known to those who had been all along his bosom-friends and associates, requesting that they would desire mercy of God concerning this secret, Dan 2:17, Dan 2:18. Though Daniel was probably their senior, and every way excelled them, yet he engaged them as partners with him in this matter, Vis unita fortior - The union of forces produces greater force. See Est 4:16. Note, Praying friends are valuable friends; it is good to have an intimacy with and an interest in those that have fellowship with God and an interest at the throne of grace; and it well becomes the greatest and best of men to desire the assistance of the prayers of others for them. St. Paul often entreats his friends to pray for him. Thus we must show that we put a value upon our friends, upon prayer, upon their prayers. (2.) He was particular in this prayer, but had an eye to, and a dependence upon, the general mercy of God: That they would desire the mercies of the God of heaven concerning this secret, Dan 2:18. We ought in prayer to look up to God as the God of heaven, a God above us, and who has dominion over us, to whom we owe adoration and allegiance, a God of power, who can do everything. Our savior has taught us to pray to God as our Father in heaven. And, whatever good we pray for, our dependence must be upon the mercies of God for it, and an interest in those mercies we must desire; we can expect nothing by way of recompence for our merits, but all as the gift of God's mercies. They desired mercy concerning this secret. Note, Whatever is the matter of our care must be the matter of our prayer; we must desire mercy of God concerning this thing and the other thing that occasions us trouble and fear. God gives us leave to be humbly free with him, and in prayer to enter into the detail of our wants and burdens. Secret things belong to the Lord our God, and therefore, if there be any mercy we stand in need of that concerns a secret, to him we must apply; and, though we cannot in faith pray for miracles, yet we may in faith pray to him who has all hearts in his hand, and who in his providence does wonders without miracles, for the discovery of that which is out of our view and the obtaining of that which is out of our reach, as far as is for his glory and our good, believing that to him nothing is hidden, nothing is hard. (3.) Their plea with God was the imminent peril they were in; they desired mercy of God in this matter, that so Daniel and his fellows might not perish with the rest of the wise men of Babylon, that the righteous might not be destroyed with the wicked. Note, When the lives of good and useful men are in danger it is time to be earnest with God for mercy for them, as for Peter in prison, Act 12:5. (4.) The mercy which Daniel and his fellows prayed for was bestowed. The secret was revealed unto Daniel in a night-vision, Dan 2:19. Some think he dreamed the same dream, when he was asleep, that Nebuchadnezzar had dreamed; it should rather seem that when he was awake, and continuing instant in prayer, and watching in the same, the dream itself, and the interpretation of it, were communicated to him by the ministry of an angel, abundantly to his satisfaction. Note, The effectual fervent prayer of righteous men avails much. There are mysteries and secrets which by prayer we are let into; with that key the cabinets of heaven are unlocked, for Christ has said, Thus knock, and it shall be opened unto you.
2.His grateful thanksgiving for this mercy when he had received it: Then Daniel blessed the God of heaven, Dan 2:19. He did not stay till he had told it to the king, and seen whether he would own it to be his dream or no, but was confident that it was so, and that he had gained his point, and therefore he immediately turned his prayers into praises. As he had prayed in a full assurance that God would do this for him, so he gave thanks in a full assurance that he had done it; and in both he had an eye to God as the God of heaven. His prayer was not recorded, but his thanksgiving is. Observe,
(1.)The honour he gives to God in this thanksgiving, which he studies to do in a great variety and copiousness of expression: Blessed be the name of God for ever and ever. There is that for ever in God which is to be blessed and praised; it is unchangeably and eternally in him. And it is to be blessed for ever and ever; as the matter of praise is God's eternal perfection, so the work of praise shall be everlastingly in the doing. [1.] He gives to God the glory of what he is in himself: Wisdom and might are his, wisdom and courage (so some); whatever is fit to be done he will do; whatever he will do he can do, he dares do, and he will be sure to do it in the best manner, for he has infinite wisdom to design and contrive and infinite power to execute and accomplish. With him are strength and wisdom, which in men are often parted. [2.] He gives him the glory of what he is to the world of mankind. He has a universal influence and agency upon all the children of men, and all their actions and affairs. Are the times changed? Is the posture of affairs altered? Does every thing lie open to mutability? It is God that changes the times and the seasons, and the face of them. No change comes to pass by chance, but according to the will and counsel of God. Are those that were kings removed and deposed? Do they abdicate? Are they laid aside? It is God that removes kings. Are the poor raised out of the dust, to be set among princes? It is God that sets up kings; and the making and unmaking of kings is a flower of his crown who is the fountain of all power, King of kings and Lord of lords. Are there men that excel others in wisdom, philosophers and statesmen, that think above the common rate, contemplative penetrating men? It is God that gives wisdom to the wise, whether they be so wise as to acknowledge it or no; they have it not of themselves, but it is he that gives knowledge to those that know understanding, which is a good reason why we should not be proud of our knowledge, and why we should serve and honour God with it and make it our business to know him. [3.] He gives him the glory of this particular discovery. He praises him, First, For that he could make such a discovery (Dan 2:22): He reveals the deep and secret things which are hidden from the eyes of all living. It was he that revealed to man what is true wisdom when none else could (Job 28:27, Job 28:28); it is he that reveals things to come to his servants and prophets. He does himself perfectly discern and distinguish that which is most closely and most industriously concealed, for he will bring into judgment every secret thing; the truth will be evident in the great day. He knows what is in the darkness, and what is done in the darkness, for that hides not from him, Psa 139:11, Psa 139:12. The light dwells with him, and he dwells in the light (Ti1 6:16), and yet, as to us, he makes darkness his pavilion. Some understand it of the light of prophecy and divine revelation, which dwells with God and is derived from him; for he is the Father of lights, of all lights; they are all at home in him. Secondly, For that he had made this discovery to him. Here he has an eye to God as the God of his fathers; for, though the Jews were now captives in Babylon, yet they were beloved for their father's sake. He praises God, who is the fountain of wisdom and might, for the wisdom and might he had given him, wisdom to know this great secret and might to bear the discovery. Note, What wisdom and might we have we must acknowledge to be God's gift. Thou hast made this known to me, Dan 2:23. What was hidden from the celebrated Chaldeans, who made the interpreting of dreams their profession, is revealed to Daniel, a captive-Jew, a babe, much their junior. God would hereby put honour upon the Spirit of prophecy just when he was putting contempt upon the spirit of divination. Was Daniel thus thankful to God for making known that to him which was the saving of the lives of him and his fellows? Much more reason have we to be thankful to him for making known to us the great salvation of the soul, to us and not to the world, to us and not to the wise and prudent.
(2.)The respect he puts upon his companions in this thanksgiving. Though it was by his prayers principally that this discovery was obtained, and to him that it was made, yet he owns their partnership with him, both in praying for it (it is what we desired of thee) and in enjoying it - Thou hast made known unto us the king's matter. Either they were present with Daniel when the discovery was made to him, or as soon as he knew it he told it them (heurēka, heurēka - I have found it, I have found it), that those who had assisted him with their prayers might assist him in their praises; his joining them with him is an instance of his humility and modesty, which well become those that are taken into communion with God. Thus St. Paul sometimes joins Sylvanus, Timotheus, or some other minister, with himself in the inscriptions to many of his epistles. Note, What honour God puts upon us we should be willing that our brethren may share with us in.
Verses 16, 17. "Therefore when Arioch had explained the matter to Daniel, Daniel entered in and asked the king to grant him some time for the disclosure of the solution to the king. And he entered his home and disclosed the affair to his comrades, Hananiah, Mishael, and Azariah..." Daniel requested time, not that he might investigate secret things by the clever application of his intellect, but that he might beseech the Lord of Secrets. And for that reason he engaged Hananiah, Mishael, and Azariah to join with him in supplication, to avoid the appearance of presuming upon his own merit alone, and to the end that those involved in a common danger might engage in common prayer.
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SUMMARY
Daniel 2:17 marks a pivotal moment in the unfolding crisis of King Nebuchadnezzar's forgotten dream, demonstrating Daniel's immediate and profound reliance on divine intervention. Instead of strategizing alone or succumbing to despair, Daniel promptly retreats to his home to enlist the prayerful support of his three trusted companions—Hananiah, Mishael, and Azariah. This action underscores Daniel's deep faith, his understanding of the indispensable role of corporate prayer, and the power of spiritual fellowship in navigating life-threatening challenges, thereby setting the stage for God's miraculous revelation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices that enhance its meaning and impact. Emphasis is achieved through the immediate and decisive action of Daniel ("Then Daniel went..."). This swift transition from the perilous royal court to his private dwelling underscores the urgency of the situation and Daniel's clear priority: seeking God's intervention through communal prayer. Characterization is profoundly evident in Daniel's actions, which portray him not merely as a man of exceptional wisdom and favor with God, but also as a leader who deeply values and actively seeks the support of his spiritual community. He is depicted not as a lone hero, but as one who understands the essential power of corporate prayer. Furthermore, the verse functions as Foreshadowing, setting the stage for the miraculous revelation of Nebuchadnezzar's dream and its subsequent interpretation, thereby demonstrating God's power and faithfulness in response to the united prayers of His devoted servants.
THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 2:17 powerfully illustrates the biblical principle of corporate prayer and the indispensable value of spiritual community, especially in times of extreme crisis. Daniel, despite his exceptional wisdom and personal favor with God, did not attempt to bear the burden of the king's impossible demand alone. Instead, he immediately turned to his trusted companions, recognizing that the divine revelation needed to save their lives would be sought and received through united intercession. This act highlights God's design for believers to support one another in prayer, sharing burdens and seeking God's will collectively. It underscores that while individual faith is vital, there is unique power, encouragement, and a sense of shared responsibility found when the body of Christ comes together in earnest supplication, trusting in God's ability to provide wisdom and deliverance beyond human comprehension.
REFLECTION AND APPLICATION
Daniel 2:17 offers a timeless and profound model for believers facing overwhelming challenges. It teaches us that our first instinct in crisis should not be to panic, strategize independently, or rely solely on our own intellect or resources, but to turn to God in prayer, often in fellowship with other believers. Daniel's immediate action of involving Hananiah, Mishael, and Azariah reminds us of the profound strength, wisdom, and divine intervention available through corporate prayer and the support of a godly community. When we share our burdens with trusted spiritual companions, we not only invite their intercession but also experience the encouragement, accountability, and collective faith that can move mountains. This verse challenges us to cultivate deep, trusting relationships within our faith community, making it a natural reflex to seek united prayer when confronted with seemingly impossible situations, believing that God delights to reveal His power and wisdom in response to the earnest cries of His people.
Questions for Reflection
FAQ
Why did Daniel go to his house and not pray alone in the palace?
Answer: Daniel's decision to go "to his house" was likely a strategic and deeply spiritual choice. The palace environment was public, politically charged, and potentially dangerous for such a sensitive matter, especially given the king's volatile decree. His "house" offered a private, secure, and intimate setting where he could openly discuss the dire situation with his trusted companions without fear of being overheard or misunderstood by those who did not share their faith. This allowed for a focused, earnest session of corporate prayer, emphasizing the importance of seeking God in a dedicated and unhindered environment, rather than a solitary, potentially distracted moment in the king's court. This act also highlights the value of seeking God's face in a place of sanctuary and shared spiritual purpose, as the solution required divine revelation beyond human wisdom.
Who were Hananiah, Mishael, and Azariah?
Answer: Hananiah, Mishael, and Azariah were Daniel's close companions, fellow Hebrew exiles who had been brought to Babylon alongside him. They were known for their unwavering faithfulness to God and their exceptional wisdom, having been trained with Daniel in the king's court and found to be "ten times better than all the magicians and enchanters" (Daniel 1:4-7 and Daniel 1:20). They are perhaps more widely recognized by their Babylonian names: Shadrach, Meshach, and Abednego, respectively. These three men later demonstrated their profound faith and commitment to God by refusing to worship Nebuchadnezzar's golden image, leading to their miraculous deliverance from the fiery furnace (Daniel 3:16-27). Their shared history of faithfulness, their deep bond, and their proven spiritual integrity made them the ideal partners for Daniel in this moment of crisis.
What was "the thing" Daniel made known to his companions?
Answer: "The thing" (Aramaic, millâh) refers to the impossible and life-threatening demand made by King Nebuchadnezzar: that his wise men not only interpret a dream he had forgotten but also reveal its content. The penalty for failure was death for all the wise men in Babylon, including Daniel and his companions (Daniel 2:5). Daniel had just successfully petitioned the king for a delay, promising to provide the answer through divine revelation. Therefore, "the thing" was the entire life-threatening crisis itself—the king's forgotten dream, the impending execution, and the urgent need for God's miraculous intervention to save their lives. It was the specific, impossible mystery that required a supernatural solution.
CHRIST-CENTERED FULFILLMENT
Daniel 2:17, with its profound emphasis on seeking divine revelation through united prayer in the face of an impossible situation, powerfully foreshadows the ultimate wisdom and deliverance found in Jesus Christ. Daniel's immediate turn to God and his companions for a revelation that would save lives points to Christ as the very Wisdom of God incarnate, through whom all the treasures of wisdom and knowledge are hidden (Colossians 2:3). Just as Daniel sought to "make known" the king's mystery, Jesus came to "make known" the mysteries of God's kingdom and the Father's heart, revealing truths that were hidden for ages and bringing light to the world (John 1:18 and Colossians 1:26-27). Daniel's reliance on God for deliverance from a decree of death finds its ultimate fulfillment in Christ, who, through His own sacrificial death and triumphant resurrection, delivers humanity from the decree of spiritual death and offers eternal life as a free gift (Romans 6:23 and Hebrews 2:14-15). Furthermore, the corporate prayer of Daniel and his companions prefigures the New Testament church, where believers are called to gather in Christ's name, trusting that He is present and hears their united petitions, revealing His will and providing deliverance for His people (Matthew 18:20). Thus, Daniel's act of faith points us to the greater reality of Christ as our ultimate Revealer, Deliverer, and the Head of the Body that prays in unity, fulfilling all of God's redemptive purposes.