Who were the satraps in the book of Daniel?

Under Nebuchadnezzar Daniel served as regent over the whole province of Babylon and was chief of the governors over all the wise of Babylon (Dan. 2:48). After Nebuchadnezzar’s death we hear of Daniel again during the time of Belshazzar only. Belshazzar was Nabonid’s son and reigned during his father’s absence as vice-king. At that time Daniel was an old man already.

After the conquest of Babylon through Darius the Mede (probably Gubaru or Gobryas) in the year 539/538 BC Daniel was appointed as one of the three presidents set over 120 satraps of the kingdom of the Medes and Persians (Dan. 6:2-3).

Darius in settling the government made three presidents over 120 princes or satraps, and Daniel was first of the three. This raised their jealousy and they laid a plot to destroy him, finding nothing on which to accuse him except concerning his piety. Spite of the king's decree (which they had instigated) that no one should ask a petition of God or man for thirty days except of the king, Daniel still three times a day prayed and gave thanks to his God, having his window opened towards Jerusalem: cf. 1 Kings 8:47-49. On his being accused thereof Darius was grieved, but saw no way of keeping the law and saving Daniel, so he was cast into the lions' den. Darius spent the night in fasting, and in the morning he found that Daniel's God had been able to save him from the lions. He was rescued and his enemies were cast into the den. A decree was then sent throughout the kingdom that all should fear the God of Daniel, 'for He is the living God.' "So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian." Dan. 6:28.

sar, 'to bear rule,' hence applied to the head men in the tribes, 'chief of the fathers'; and to the satraps in the Persian empire. Esther 1:3-21. In Daniel these same are called achashdarpenayya, 'chief governors.' Dan. 3:2-3, 27; Dan. 6:1-7. Princess is sarah. 1 Kings 11:3; Lam. 1:1. The word sar is also employed for the Prince of peace in Isa. 9:6, and for Michael the archangel, and for the prince of Persia who opposed him, and for the prince of Grecia. Dan. 10:13-21.

Governors, prefects, satraps. Dan. 6:2-7.

achashdarpenim. Governors of districts in the Persian kingdom, otherwise known as satraps or viceroys. Ezra 8:36; Esther 3:12; Esther 8:9; Esther 9:3.

<05029E> 133 Daniel 6. In this chapter we find the fourth principle of evil which existed among the Gentiles, and which completes the whole. It is not only an impiety which dishonours God, but it is man who exalts himself; he puts himself in the place of God Himself. The satraps go to the king and say (v. 6, 7) "King Darius, live for ever. All the presidents of the kingdom, the governors, and the princes, etc., have consulted together, to establish a royal statute, and to make a firm decree, that whosoever," etc.

The root of the hatred against Daniel was his ever-increasing promotion by the successive monarchs he served so faithfully. His history in connection with Nebuchadnezzar, Belshazzar, Darius, and Cyrus embraces seventy years. His exaltation commenced by Nebuchadnezzar making him a judge (Dan. 2:49), Belshazzar made him prime minister (Dan. 5:29), and Darius continued him in office, with the added post of what I may call the king's accountant-general. "It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these three presidents, of whom Daniel was first; that the princes might give accounts to them, and the king should have no damage" (Dan. 6:1-2). This lofty position he received because he was so trusted.

"Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm" (Dan. 6:3). An excellent spirit was in him. That is a very nice feature, beloved. A man's spirit is infinitely more valuable than his communications. I may say, by God's help, many a nice thing, and you may hear, enjoy, and then forget it. But if I have done anything nasty to you, you will never forget it. Oh, to be a Daniel in spirit! We shall never be prophets. We are not called by God in that way, but we can all cultivate an "excellent spirit."

(Vv. 1-3). The opening verses give the occasion which called forth this wicked decree. Daniel had been appointed by Darius as chief of the three presidents to whom the one hundred and twenty princes, who ruled the kingdom, had to render account. That a child of the captivity should be exalted to this high position aroused the jealousy of the Chaldean presidents and princes. Moved by jealousy, they sought in malice to find some fault wherewith to prefer a charge against him before the king.

(Vv. 4, 5). First, they sought occasion against him in connection with his administration of the kingdom. But, though all these presidents and princes sought to find some fault in Daniel's management of the affairs of state, forasmuch as he was faithful they could find neither "error" nor "fault" in him. They concluded that it would only be possible to find a complaint through the law of his God — a wholesome lesson for the Christian, whose relations with the world should be so faithfully carried out, that the world would only find it possible to condemn us by intruding themselves into the things of God and passing decrees, the observance of which would involve disobedience to God.

(Vv. 6-9). This is the situation that these presidents and princes, with satanic subtlety, conspire to bring about. Apparently, it was customary for the administration to make the decrees and for the king to give them authority by his signature. Accordingly, these men present themselves before the king with a decree, that no petition should be made to any God or man, save the king only, for thirty days on pain of being thrown into the den of lions. Three things mark this decree. First, the decree is in itself the very height of wickedness, for it is the awful attempt to dethrone God and set up man in His place. It seeks to install the king in a place of absolute supremacy over heaven and earth, above God and man, for, during the thirty days no petition should be asked of "any God or man." Great as was the sin of Nebuchadnezzar this is far greater. Nebuchadnezzar had set up an idol in the place of God; but now Darius sets himself up in the place of God. It is the deification of man. Secondly, the motive of the decree is evil in the extreme. Trading upon the uprightness of Daniel's character, and his known fidelity to the law of his God, these men purposely devise a decree which they know Daniel will not obey. Thirdly, the decree that they frame appears highly flattering to the king. The decree is so presented that the true motive is carefully concealed, and the king foolishly falls into the trap and signs the decree.

The first three verses of this chapter furnish the groundwork of what follows, the occasion of the actings that issued in the casting of Daniel into the lions' den. On taking possession of the throne of Babylon, Darius reorganized the affairs of the kingdom; and he "set over the kingdom an hundred and twenty princes … and over these, three presidents, of whom Daniel was first. … Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm" (vv. 1-3). Belshazzar had, on the eve of the capture of his city, proclaimed Daniel as the third ruler in the kingdom; Darius promoted him to the first place under himself, being God's instrument in doing so for the accomplishment of His purposes. Daniel was no unknown man; and he was hated both as a Jew and as a true worshipper of the God of heaven. His exaltation in the government still further provoked the envy and jealousy of the nobles, the princes, and the presidents over whom he had been placed. A man of incorruptible fidelity, and seeking only to commend himself to God, could not be loved by men of corrupt and covetous hearts. They therefore determined in some way or other to compass his deposition or destruction; and first of all they sought to find occasion against him concerning the kingdom — concerning his administration of the government. There are none so eagle-eyed as malicious men; so that nothing — whether in matters of finance or other branches of the affairs of this vast empire — would escape their notice; "but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him" (v. 4). What a testimony to the probity and uprightness of this servant of God; and it is all the greater because, as we read in the next verse, it was a testimony borne by his enemies, They knew not that Daniel laboured under the eye of Him who beholds the secrets of the heart, and that it was the joy of his life to walk in the favour and blessing of his God.

Foiled in this direction, with the inventiveness which ever characterizes the evil heart, they chose another ground of attack. They said — "these men" (a term seemingly chosen to express their iniquity) said, "We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God" (v. 5). Idolaters as they all were, and having a sovereign who was also an idolater, it was easy, they thought, to entangle Daniel in their net on such a ground. But Darius could scarcely have been ignorant of what had transpired between Daniel and Belshazzar, or of the fact that he was a godly Jew; and this will account for the method adopted by these princes and presidents. They did not proceed to charge Daniel with worshipping his God; in greater subtlety they determined, first, to flatter the king by offering to him the place of absolute supremacy — supremacy over heaven as well as earth — and then to bring Daniel into conflict with, as well as disobedience to, the king.

The first three verses of this chapter furnish the groundwork of what follows, the occasion of the actings that issued in the casting of Daniel into the lions' den. On taking possession of the throne of Babylon, Darius reorganized the affairs of the kingdom; and he "set over the kingdom an hundred and twenty princes … and over these, three presidents, of whom Daniel was first. … Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm" (vv. 1-3). Belshazzar had, on the eve of the capture of his city, proclaimed Daniel as the third ruler in the kingdom; Darius promoted him to the first place under himself, being God's instrument in doing so for the accomplishment of His purposes. Daniel was no unknown man; and he was hated both as a Jew and as a true worshipper of the God of heaven. His exaltation in the government still further provoked the envy and jealousy of the nobles, the princes, and the presidents over whom he had been placed. A man of incorruptible fidelity, and seeking only to commend himself to God, could not be loved by men of corrupt and covetous hearts. They therefore determined in some way or other to compass his deposition or destruction; and first of all they sought to find occasion against him concerning the kingdom — concerning his administration of the government. There are none so eagle-eyed as malicious men; so that nothing — whether in matters of finance or other branches of the affairs of this vast empire — would escape their notice; "but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him" (v. 4). What a testimony to the probity and uprightness of this servant of God; and it is all the greater because, as we read in the next verse, it was a testimony borne by his enemies, They knew not that Daniel laboured under the eye of Him who beholds the secrets of the heart, and that it was the joy of his life to walk in the favour and blessing of his God.

Foiled in this direction, with the inventiveness which ever characterizes the evil heart, they chose another ground of attack. They said — "these men" (a term seemingly chosen to express their iniquity) said, "We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God" (v. 5). Idolaters as they all were, and having a sovereign who was also an idolater, it was easy, they thought, to entangle Daniel in their net on such a ground. But Darius could scarcely have been ignorant of what had transpired between Daniel and Belshazzar, or of the fact that he was a godly Jew; and this will account for the method adopted by these princes and presidents. They did not proceed to charge Daniel with worshipping his God; in greater subtlety they determined, first, to flatter the king by offering to him the place of absolute supremacy — supremacy over heaven as well as earth — and then to bring Daniel into conflict with, as well as disobedience to, the king.