1–2 Daniel was deported to Babylon during Nebuchadnezzar’s first invasion of Judah in 605 B.C. (2 Kings 24:1); this took place in the third year of Jehoiakim’s reign according to Babylonian reckoning.1Daniel writes that the Lord delivered Jehoiakim in to Nebuchadnezzar’s hand (verse 2). It is the Lord who raises up kings and then puts them down; even the most powerful earthly rulers are but instruments in God’s hands. If God “delivered” the Jews into the hands of the Babylonians, He would also deliver the Jews out of their hands when the proper time came. Through out the book of Daniel, we are shown the absolute sovereignty of the God of Israel.
3–7 The Babylonians customarily brought the leading citizens of a conquered country back to Babylon to serve in the government; in this way, the Babylonians would benefit from their service and the conquered nation would be further weakened. Daniel and three of his friends were among the captured Israelites who were enlisted to serve in the king’s palace. But first they had to be trained; they needed to conform to the customs of Babylon and leave their Jewish ways behind. They were even given new names—Babylonian names; Daniel was given the name Belteshazzar2(verses 6–7).
8–16 Daniel realized that eating food from Nebuchadnezzar’s table (verse 5) would involve breaking the food laws laid down by Moses; furthermore, the meat and wine would have first been offered to a Babylonian god before it was even placed on the table.
Daniel and his friends could have just eaten the king’s food and not bothered with Jewish dietary laws. They could have said: “We’ll follow the Babylonian religion outwardly but continue to be Jews inwardly”—an impossibility for anyone of true faith.3But Daniel and his friends resisted those thoughts; their faith was true. Nebuchadnezzar could change their home,their dress, their names, and their curriculum; but he could not change their hearts. These four friends, at great personal risk, determined to trust God. And because they stood for God in this first test early in their lives, God “stood for them” in the tests that were to come. The decisions we make in our early years often determine the course of our lives thereafter.4
Notice that God caused the official to show favor and sympathy to Daniel (verse 9); but Daniel also acted in a polite and humble manner. Instead of rebelling against the official, Daniel thought of a solution—a “way out” for both of them. Of course, it would take God to make it work, but that’s exactly where Daniel placed his faith. And after ten days of eating only vegetables, Daniel and his friends looked healthier than those who had eaten the king’s food (verse 15). Daniel proved the proverb true: When a man’s ways are pleasing to the LORD, he makes even his enemies live at peace with him (Proverbs 16:7).
17–20 For three years these four young men studied and prepared for the king’s service. God gave them knowledge and understanding, but they also had to apply themselves (verse 17). Certainly some of the things they had to study did not agree with God’s word—just as students today often have to study things they do not agree with. At the end of their study Daniel and his friends had more knowledge and understanding than any of the “wise men” or magicians in Babylon (verse 20); the four young Israelites were ten times more valuable to Nebuchadnezzar than anyone else! In particular, Daniel could understand visions and dreams of all kinds5(verse 17); this God–given ability would prove especially important, as we shall see in the chapters ahead.
21 Daniel remained in Babylon until the first year of King Cyrus of Persia. Cyrus conquered Babylon in 539 B.C. Initially he made Darius the Mede ruler over Babylon (Daniel 5:31), but one or two years later Cyrus himself took the throne. Even in the third year of Cyrus, Daniel was still alive and receiving revelations from God (Daniel 10:1). Altogether, Daniel’s faithful service to the Lord in Babylon lasted nearly seventy years, and he was able to witness the return of the exiles to their homeland in Judah.
Dan 1:1. In the third year- It was in the eighth year of Jehoiakim that Nebuchadnezzar king of Babylon came against him, and bound him in fetters to carry him to Babylon: 2Ch 36:6. But promising fidelity, the king of Babylon restored him to his kingdom, and Jehoiakim became his servant three years: 2Ki 24:1. Daniel numbers the third year of Jehoiakim from this beginning of his renewed kingdom. In Jeremiah 25 it is said to be the fourth year; which fourth year is called the first of king Nebuchadnezzar. These are easily reconciled, if in this place the word came be understood of the beginning and setting out upon this expedition; so that Nebuchadnezzar arrived at Jerusalem in the fourth year only.
Dan 1:2. With part of the vessels- And part of the vessels of the house of God; and he brought them, &c. Shinar was the original name of the country of Babylon.
Dan 1:3-4. The master-the king's seed- The prince-the royal seed: the Hebrew word for princes פרתמים partemim. Aquila and the LXX, as cited in Montfaucon's Hexapla, render it επιλεκτων, choice persons, and another Greek version ευγενων, noble, well-born; it seems a compound of the Persic פר per, from the Hebrew פאר peer, to be glorious, honourable; and תם tam, perfect; and so expresses the most honourable, or noble. Bishop Chandler observes, that the word פר or פאר enters into the composition of several names of the princes and nobles among the Medes and Persians, as Pharnaces, Pharnaspes, Pharnuchus, Phraortes, Phraates, Phradates, &c. See his Vindication, book 1: p. 58 and Parkhurst on the word פרתם. The prince of the eunuchs was directed to make choice of such persons as had the best accomplishments both of body and mind; as being the more fit to attend at court. The word ילדים ieladim, rendered children, does not extend to childhood, but refers to more advanced years; (comp. 2Ki 2:23-24.) nor can we suppose Daniel or his companions to have been less than eighteen or twenty years of age at this time; as may be concluded from Daniel's being put into a considerable post and employment in the government soon after. Houbigant renders it, youths; and so it should be rendered throughout the chapter. Instead of, Skilful in all wisdom, Houbigant has it, apt, or fit to understand wisdom, to learn knowledge, and to attain science; for, says he, a knowledge and skill in all the sciences was not required in these young men, but only a facility to learn them; and it appears from the 17th verse, that they did learn letters and wisdom while they were educated under the prince of the eunuchs. Instead of, And whom they might teach, we may read, And that he should have them taught.
Dan 1:5. So nourishing them three years- That after they had been educated for three years, at the end, &c. Houbigant; or, And that they should be thus bred up three years, and at the end thereof they should stand, &c.
Dan 1:7. Unto whom, &c.- This change of names was a mark of dominion and authority: masters imposed new names upon their slaves. Daniel signifies, God is my judge, or the judgment of God; Belteshazzar-the treasurer of Baal, or, "The depositary of the secrets, or treasure of Baal." Hananiah signifies, God has been gracious to me; or, "That which is gracious and acceptable to the Lord:" Shadrach signifies, according to some, The inspiration of the sun: or, according to others, God guard us from evil. Mishael,-He who comes from, or is of Meshach, "He who belongs to the goddess Sheshach:" A celebrated divinity of the Babylonians, whereof Jeremiah speaks, Jer 25:26. Azariah signifies, God is my succour;-Abed-nego, the servant of the god Nego, which was the sun, or the morning-star. See Calmet.
Dan 1:8. Daniel purposed in his heart- Daniel had two reasons for refusing the meat from the king's table: first, because the heathens ate indiscriminately all sorts of food, and consequently such as was forbidden by the law of Moses: the second, because it was the custom of most nations before their meals, to make an offering of some part of what they were to eat or drink to their gods: so that every entertainment had something in it of the nature of a sacrifice. This practice generally prevailing, made Daniel and his friends look upon the provisions coming from the king's table as no better than meats offered to idols, and consequently polluted and unclean. See Calmet.
Dan 1:9. Tender love- רחמים rachamim, Bowels of compassion. It has a like sense also at ch. Dan 2:18. The word is of very strong import, and denotes a kind of parental compassion. St. Paul has an expression somewhat like it, if not stronger, in his epistle to Philemon, Dan 1:12. "Receive him, that is mine own bowels." And we read of bowels of mercies, &c.
Dan 1:12. Pulse- Pulse here signifies all sorts of roots or herbs.
Dan 1:17. Dreams- Namely, those sent from God to portend future events; which were easily distinguished from fortuitous dreams; if, for instance, they had nothing in them preposterous, nothing irregular, nothing monstrous; and if the whole order and consequences of things were regularly preserved in them, from beginning to end: for nothing of this kind happens in fortuitous dreams; which generally exhibit irregular, unconnected appearances, and which greatly depend upon the disposition of the body, as well as of the mind. The Chaldeans were very much attached to the study of dreams; but the Scripture gives us to understand here, that Daniel's attaining to any distinguished knowledge of these things, was by the immediate gift of God. See Houbigant and Calmet.
Dan 1:20. Magicians and astrologers- These names may perhaps be taken in a good sense, as the wise men in St. Matthew; and the astrologers perhaps were then in general the same as astronomers with us. However, it cannot be collected from these words, that Daniel applied himself to the study of magic arts; but to the sciences of the Chaldees; in the same manner as Moses, long before, had applied himself to the study of the wisdom of Egypt. See Houbigant. The word אשׁפים ashaphim, rendered astrologers, possibly, says Parkhurst, might be derived from ףּנשׁ neshep, to breathe, on account of the divine inspirations that they pretended to. Others have given a different account of the word: צפא tzapha, or sapha, as the Assyrians and Babylonians commonly speak it, signifies to speculate, look about, inquire nicely; which being part of the office of the prophets, they were called zophim. For the same cause, such as spent their time in contemplating the works of nature, the situation of the stars, and their influence on the earth, as the magi (by which word, except in one place, the LXX render אשׁפים ashaphim,) and astrologers did, were named assaphim at Babylon; as much as to say, contemplative men. See Vindic. of Defence, chap. 1: sect. 2.
Dan 1:21. And Daniel continued- He was known, employed, and continued under Nebuchadnezzar and his successors, till the monarchy passed from the Chaldeans to the Persians, in the person of Cyrus; under which prince also he maintained his authority.
REFLECTIONS.-1st, God had threatened Hezekiah, to punish him for his pride, that the treasures in which he gloried should be plundered by the king to whose ambassadors he had vainly shewed them, and his children led into captivity. The fulfilment of that prophesy is here recorded. In the third of Jehoiakim, which was the first year of Nebuchadnezzar, that conqueror invaded Judaea, and besieged and took Jerusalem; yet, not designing intirely to subvert the government, he left the king in possession of his royal dignity, though a tributary, and contented himself with the plunder of a part of the vessels of the sanctuary, as a trophy of his victory, and to be placed in the temple of his god, as a tribute of thankfulness for his success. So much more devotion and gratitude do idolaters often shew to their false gods, than the professors of the Christian religion pay to the only living and true Jehovah. He chose also the most promising and ingenious youths, that were of royal or noble extraction, to be trained up in his court, and qualified for offices of trust and government under him. Thus while he rendered them useful ministers of state, they served also as hostages for the fidelity of their parents. We may observe,
1. The directions given for the choice of these youths, which shewed the consummate wisdom and policy of the monarch. They must be without deformity, well-favoured, the lovely countenance bespeaking often the sweet disposition of the mind. They must be young, that they might more readily incorporate with the people among whom they were captives, and learn their manners and language: and persons of genius and learning, well skilled in all the knowledge that was proper for their years and station, and likely to improve under the tuition of their Chaldean masters.
2. The care taken of their maintenance and education. Three years they were liberally maintained at the king's expence, and under the most accomplished masters, that they might become acquainted with the language, laws, arts, and learning of the Chaldeans; and, at the expiration of this time, be qualified to appear before the king, and fill that department most suited to their genius and capacity. Note; (1.) The good education of youth is a public concern. (2.) They who wish to serve their generation, must spend their earlier days not in idleness or pleasure, but study: if that season be lost, it is afterwards scarcely to be redeemed.
3. Among these youths four are particularly mentioned, as rendering themselves most remarkable in the succeeding history. Their names were, Daniel, Hananiah, Mishael, and Azariah. (See the annotations.) These the prince of the eunuchs changed into other names; either to shew his authority over them; or to intimate that they were now naturalized, and become Chaldeans; or in honour of the gods of Babylon, instead of the God of Israel, whose name they bore; and hoping perhaps the more easily to seduce them to the worship of the idols after whom they were now called. But though their names were changed, their hearts were the same; and, far from serving these idols, they approved themselves the servants of the true God.
2nd, We have,
1. Daniel a favourite with the prince of the eunuchs. His own amiable qualities, no doubt, deserved regard; but the singular affection that he found in this heathen master was from God, who hath in his hand the hearts of all men. If we find favour, therefore, with those from whom perhaps we least expected it, let us acknowledge this to be the gift of God.
2. He is scrupulously careful to maintain a conscience void of offence. The king had allowed him and his companions a liberal maintenance; but they feared to defile themselves with the meat and wine of the king; either as being such food as was forbidden by their law, or as having been offered in sacrifice to idols, or blessed in their name: they rather therefore chose to live upon the plainest and coarsest diet, than on these delicacies; and Daniel, as their spokesman, intercedes for them with the prince of the eunuchs, that they might be excused from using the king's provision, and be permitted to live on pulse and water; hard fare for the sons of princes! Note; (1.) They who would preserve their souls from sin, must keep a strict guard over their sensual appetites. (2.) The poorest repast eaten with a good conscience, is a more delicious morsel than all the dainties of the luxurious. (3.) They who have a sense of the evil of sin, will think no suffering or self-denial hard, in order to escape from it. (4.) Humble entreaty will prevail on those, whom obstinate refusal would but have exasperated; as was the case here; for,
3. The prince of the eunuchs, after some objections, consents. He was fearful, lest such spare diet should make these young princes look worse than their fellows; the consequence of which would perhaps be the anger of the king, and might cost him his head. But as Daniel and his companions desire only ten days trial by way of experiment, he is satisfied to wait that time, and compare them with the others: or else Melzar, the officer to whose care they were intrusted, and to whom Daniel addressed anew his request, grants them this liberty, perhaps with the connivance of his superior; and the event justified the experiment; for at the expiration of the ten days, these were fairer and fatter than the others who had feasted on the king's delicacies. Note; (1.) An abstemious diet is the best friend to health. (2.) Let the poor, who are reduced to pulse and water, remember, that God's blessing can make these preferable to a stalled ox. (3.) Whatever we deny ourselves for God's glory, shall, in the issue, prove our greatest gain.
3rdly, We have,
1. The great progress in learning which these gracious youths made under the divine blessing. They minded their business, and God eminently blessed them, giving them singular skill and knowledge; and Daniel in particular was endued with understanding in all visions and dreams, which he was enabled to interpret, not by any pretended rules of art, but by divine inspiration; and in these also God was pleased to make known unto him future events.
2. The king highly honoured them at the expiration of the three years. When he came to examine into the proficiency of these students, he found none to be compared with these four: he therefore took them into his service, and dignified them with a seat at his council-board. And he had abundant reason to approve the choice that he had made of them; for in all matters of wisdom and understanding, respecting the conduct of affairs private or public, they were ten times better than the wisest and most experienced of his counsellors, and the most celebrated of the magicians. From this time till the first year of Cyrus, Daniel continued at court and in favour, and lived to see that happy event, the restoration of his people to their own land. Note; (1.) They who singly make God's glory their aim, most effectually consult their own honour and happiness. (2.) Wisdom is not always confined to age: when God teaches, he can give to youth more understanding than the ancients.
Daniel, like Ezekiel, was an Israelite in Babylonian captivity, but of a little earlier date (Dan 1:1-4, compared with Eze 1:1-2). Of royal blood, fine physique, strong intellectuality and deep knowledge, he became trained in the language, traditions and astrological science of his captors that, with the other eunuchs, he might serve their king in responsible relations in the palace (Dan 1:4-7). For religious reasons, and out of reverence to the true God, he sought the privilege of abstention from a certain part of the physical preparation (Dan 1:8), with the happy result indicated in the chapter. God was preparing Daniel better than Nebuchadnezzar was and for a greater purpose than he knew.
THE TESTING TIME (Dan 2:1-30)
In process of time the testing came (Dan 2:1-13). Daniel had won a victory, and his faith had been strengthened to essay another (Dan 2:14-16). We gather from these verses and the preceding that he had not been consulted with the heathen advisers above (Dan 2:20). Observe the character of his piety (Dan 2:17-18), and note the first young men’s prayer-meeting on record, and its results (Dan 2:19-23). Belteshazzar (Dan 2:26) is the Babylonian name given Daniel. Note his unfaltering witness to the true God (Dan 2:27-30).
THE DREAM AND INTERPRETATION (Dan 2:31-45)
At this point the book of Daniel differs from the preceding prophets in that they deal chiefly with Israel or Judah, and only secondarily with the Gentile nations; while he deals chiefly with the Gentiles, and secondarily with Israel. He is giving us the outline history of these nations during the time Israel is scattered among them in punishment, and up until the period of her restoration to her land and deliverance from their oppression.
Nebuchadnezzar’s dream, which he interpreted, shows that this period of Gentile dominion in the earth, lasting from the time of that king, when Judah is taken from her land until the end of this age when she shall be restored there again, is divided among four world powers (Dan 2:31-35).
The metal image equals Gentile dominion in all this period. The head of gold, the Babylonian power, the breast and arms of silver, the Medo- Persian power succeeding; the belly and thighs of brass, the Grecian; the legs and feet of iron and clay, the Roman. The stone “cut out of the mountain without hands” represents the Kingdom of the Messiah, which shall be set up on the earth at the end of this age, and whose establishment shall involve the demolition of all the earthly powers (Dan 2:36-45).
An interpretation of some of the difficulties follows: Note the two words of Dan 2:31, “excellent” and “terrible,” as characterizing the history of the Gentile powers in all this period. They will have that to attract and that to repel to the very end. Note that the stone smites the image (Dan 2:34); in other words, the establishment of God’s Kingdom on the earth will be with destructive judgments, as all the prophets have shown. Note that some day after the present kingdoms as such, are destroyed, but not before, God’s Kingdom will be supreme in the earth (Dan 2:35). For the meaning of verses 37-38, see Jeremiah 27.
Note that all the world-powers following Babylon will be inferior to it in a descending scale (Dan 2:39-40). Inferior not in territorial extent or military prowess, but in the character of their government. Babylon was an absolute monarchy, Nebuchadnezzar’s word was law (Dan 2:12-13). The Medo-Persian power represented a limited monarchy Darius hearkened to his princes and his lords (Dan 6:4-16). The Grecian was weaker, in that after the death of Alexander the Great, the empire was divided into four parts. The Roman, the weakest of all, the clay mingled with iron, indicating the development of the democracy in the latter times; in other words, constitutional monarchies and republics.
Note particularly the fourth, or Roman, power (Dan 2:40-43). The two legs foreshadow the later division of that empire into the eastern and western halves. The ten toes speak of a time when five separate kingdoms shall represent each half. The iron and clay show the monarchial elements in more or less contention with the democratic, and vice versa. These governmental features are to characterize the end of this age (Dan 2:44), when God shall set up His Kingdom in the midst of heavy and destructive judgments.
QUESTIONS
1. In whose reign was Daniel taken captive?
2. State in your own words his history down to the time of the dream.
3. How does his book differ from the other prophets?
4. State the beginning and the ending of Gentile dominion.
5. Name its four great historical divisions.
6. Shall this age end in peace or disorder?
7. Have you compared Jeremiah 27?
8. In what sense do the world powers grow inferior to one another?
