Text -- Daniel 1:8 (NET)

1:8 But Daniel made up his mind that he would not defile himself with the royal delicacies or the royal wine. He therefore asked the overseer of the court officials for permission not to defile himself.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Dan 1:8

There may be several weighty reasons assigned why Daniel did this. Because many of those meats provided for the king's table, were forbidden by the Jewish law. Daniel knew these delicates would too much gratify the flesh. He did not dare to eat and drink things consecrated to idols. He was sensible, how unsuitable delicate fare would be to the afflicted state of God's people. Therefore he was herein a rare pattern of avoiding all the occasions of evil.

JFB: Dan 1:8

Daniel is specified as being the leader in the "purpose" (the word implies a decided resolution) to abstain from defilement, thus manifesting a character already formed for prophetical functions. The other three youths, no doubt, shared in his purpose. It was the custom to throw a small part of the viands and wine upon the earth, as an initiatory offering to the gods, so as to consecrate to them the whole entertainment (compare Deu 32:38). To have partaken of such a feast would have been to sanction idolatry, and was forbidden even after the legal distinction of clean and unclean meats was done away (1Co 8:7, 1Co 8:10; 1Co 10:27-28). Thus the faith of these youths was made instrumental in overruling the evil foretold against the Jews (Eze 4:13; Hos 9:3), to the glory of God. Daniel and his three friends, says AUBERLEN, stand out like an oasis in the desert. Like Moses, Daniel "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (Heb 11:25; see Dan. 9:3-19). He who is to interpret divine revelations must not feed on the dainties, nor drink from the intoxicating cup, of this world. This made him as dear a name to his countrymen as Noah and Job, who also stood alone in their piety among a perverse generation (Eze 14:14; Eze 28:3).

JFB: Dan 1:8

While decided in principle, we ought to seek our object by gentleness, rather than by an ostentatious testimony, which, under the plea of faithfulness, courts opposition.

Clarke: Dan 1:8

But Daniel - would not defile himself - I have spoken of this resolution in the introduction. The chief reasons why Daniel would not eat meat from the royal table were probably these three: -

1.    Because they ate unclean beasts, which were forbidden by the Jewish law

2.    Because they ate, as did the heathens in general, beasts which had been strangled, or not properly blooded

3.    Because the animals that were eaten were first offered as victims to their gods. It is on this account that Athenaeus calls the beasts which here served up at the tables of the Persian kings, ἱερια, victims, lib. 4 c. 10, p. 145.

Calvin: Dan 1:8

Here Daniel shows his endurance of what he could neither cast off nor escape; but meanwhile he took care that he did not depart from the fear of God, nor become a stranger to his race, but he always retains the remembrance of his origin, and remains a pure, and unspotted, and sincere worshipper of God. He says, therefore, — he determined in his heart not to pollute himself with the kings food and drink, and that he asked the prefect, under whose charge he was, that he should not be driven to this necessity. It may be asked here, what there was of such importance in the diet to cause Daniel to avoid it? This seems to be a kind of superstition, or at least Daniel may have been too morose in rejecting the king’s diet. We know that to the pure all things are pure, and this rule applies to all ages. We read nothing of this kind concerning Joseph, and very likely Daniel used all food promiscuously, since he was treated by the king with great honor. This, then, was not perpetual with Daniel; for he might seem an inconsiderate zealot, or this might be ascribed, as we have said, to too much moresoness. If Daniel only for a time rejected the royal food, it was a mark of levity and inconsistency afterwards to allow himself that liberty from which he had for the time abstained. But if he did this with judgment and reason, why did he not persist in his purpose? I answer, — Daniel abstained at first from the luxuries of the court to escape being tampered with. It was lawful for him and his companions to feed on any kind of diet, but he perceived the king’s intention. We know how far enticements prevail to deceive us; especially when we are treated daintily; and experience shows us how difficult it is to be moderate when all is affluence around us, for luxury follows immediately on plenty. Such conduct is, indeed, too common, and the virtue of abstinence is rarely exercised when there is an abundance of provisions.

But this is not the whole reason which weighed with Daniel. Sobriety and abstinence are not simply praised here, since many twist this passage to the praise of fasting, and say Daniel’s chief virtue consisted in preferring pulse to the delicacies of a palace. For Daniel not only wished to guard himself against the delicacies of the table, since he perceived a positive danger of being eaten up by such enticements; hence he simply determined in his hem not to taste the diet of the court, desiring by his very food perpetually to recall the remembrance of his country. He wished so to live in Chaldea, as to consider himself an exile and a captive, sprung from the sacred family of Abraham. We see, then, the intention of Daniel. He desired to refrain from too great an abundance and delicacy of diet, simply to escape those snares of Satan, by which he saw himself surrounded. He was, doubtless, conscious of his own infirmity, and this also is to be reckoned to his praise, since; through distrust of himself he desired to escape from all allurements and temptations. As far as concerned the king intention, this was really a snare of the devil, as I have said. Daniel rejected it, and there is no doubt that God enlightened his mind by his Spirit as soon as he prayed to him. Hence he was unwilling to cast himself into the snares of the devil, while he voluntarily abstained from the royal diet. This is; the full meaning; of the passage.

It may also be asked, Why does Daniel claim this praise, as His own, which was shared equally with his companions? for he was not the only one who rejected the royal diet. It is necessary to take notice, how from his childhood he was, governed by the Spirit of God, that the confidence and influence of his teaching might be the greater; hence he speaks peculiarly of himself, not for the sake of boasting, but to obtain confidence in his teaching, and to show himself to have been for a long period formed and polished by God for the prophetic office. We must also remember that he was the adviser of his companions; for this course might never have come into their minds, and they might have been corrupted, unless they had been admonished by Daniel. God, therefore, wished Daniel to be a leader and master to his companions, to induce them to adopt the same abstinence. Hence also we gather, that as each of us is endued more fruitfully with the grace of the Spirit, so should we feel bound to instruct others. It will not be sufficient for any one to restrain himself and thus to discharge his own duty, under the teaching of God’s Spirit, unless he also extend his hand to others, and endeavor to unite in an alliance of piety, and of the fear and worship of God. Such an example is here proposed to us in Daniel, who not only rejected the delicacies of the palace, by which he might be intoxicated and even poisoned; but he also advised and persuaded his companions to adopt the same course. This is the reason why he calls tasting the king’s food pollution or abomination, though, as I have said, there was nothing abominable in it of itself. Daniel was at liberty to eat and drink at the loyal table, but the abomination arose from the consequences. Before the time of these four persons living in Chaldea., they doubtless partook of ordinary food after the usual manner, and were permitted to eat whatever was offered to them. They did not ask for pulse when at an inn, or on their journey; but they began to desire it when the king wished to infect them with his delicacies, and to induce them if possible to prefer that condition to returning to their own friends. When they perceived the object of his snares, then it became both a pollution and abomination to feed on those dainties, and to eat, at the king’s table. Thus we may ascertain the reason why Daniel thought himself polluted if he fared sumptuously and partook of the royal diet; he was conscious, as we have already observed, of his own infirmities, and wished to take timely precautions, lest he should be enticed by such snares, and fall away from piety and the worship of God, and degenerate into the manners of the Chaldeans, as if he were one of their nation, and of their native princes. I must leave the rest till tomorrow.

Defender: Dan 1:8

The king's gourmet food would have been defiling to godly Jews in at least three ways: (1) it would have contained blood, contrary to Lev 17:10-14; (2) it would have included the meat of swine, forbidden in Lev 11:7, Lev 11:8; and, most seriously, (3) it would have been consecrated to the pagan gods of Babylon. Nevertheless, Daniel was gracious and respectful in making his request to be excused."

TSK: Dan 1:8

purposed : Rth 1:17, Rth 1:18; 1Ki 5:5; Psa 119:106, Psa 119:115; Act 11:23; 1Co 7:37; 2Co 9:7

defile : Heathen nations not only ate unclean beasts, which were forbidden by Jewish law, but even the clean animals that were eaten were first offered as victims to their gods, and part of the wine was poured out as a libation on their altars. Hence Atheneus calls the beasts served up at the tables of the Persian kings, ιερια , victims. Daniel was therefore resolved not to defile himself with their viands; yet he did not rudely refuse what was intended as a kindness, but mildly and modestly requested the proper officers to indulge him in this respect. Lev 11:45-47; Deu 32:38; Psa 106:28, Psa 141:4; Eze 4:13, Eze 4:14; Hos 9:3, Hos 9:4; Act 10:14-16; Rom 14:15-17; 1Co 8:7-10, 1Co 10:18-21, 1Co 10:28-31

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Dan 1:8

But Daniel purposed in his heart - Evidently in concurrence with the youths who had been selected with him. See Dan 1:11-13. Daniel, it seems, formed this as a "decided"purpose, and "meant"to carry it into effect, as a matter of principle, though he designed to secure his object, if possible, by making a request that he might be "allowed"to pursue that course Dan 1:12, and wished not to give offence, or to provoke opposition. What would have been the result if he had not obtained permission we know not; but the probability is, that he would have thrown himself upon the protection of God, as he afterward did Dan. 6, and would have done what he considered to be duty, regardless of consequences. The course which he took saved him from the trial, for the prince of the eunuchs was willing to allow him to make the experiment, Dan 1:14. It is always better, even where there is decided principle, and a settled purpose in a matter, to obtain an object by a peaceful request, than to attempt to secure it by violence.

That he would not defile himself with the portion of the king’ s meat - Notes, Dan 1:5. The word which is rendered "defile himself"- יתגאל yı̂th^e gâ'al from גאל gā'al - is commonly used in connection with "redemption,"its first and usual meaning being to redeem, to ransom. In later Hebrew, however, it means, to be defiled; to be polluted, to be unclean. The "connection"between these significations of the word is not apparent, unless, as redemption was accomplished with the shedding of blood, rendering the place where it was shed defiled, the idea came to be permanently attached to the word. The defilement here referred to in the case of Daniel probably was, that by partaking of this food he might, in some way, be regarded as countenancing idolatry, or as lending his sanction to a mode of living which was inconsistent with his principles, and which was perilous to his health and morals. The Syriac renders this simply, "that he would not eat,"without implying that there would be defilement.

Nor with the wine which he drank - As being contrary to his principles, and perilous to his morals and happiness.

Therefore he requested of the prince of the eunuchs that he might not defile himself - That he might be permitted to abstain from the luxuries set before him. It would seem from this, that he represented to the prince of the eunuchs the real danger which he apprehended, or the real cause why he wished to abstain - that he would regard the use of these viands as contrary to the habits which he had formed, as a violation of the principles of his religion; and as, in his circumstances, wrong as well as perilous. This he presented as a "request."He asked it, therefore, as a favor, preferring to use mild and gentle means for securing the object, rather than to put himself in the attitude of open resistance to the wishes of the monarch. What "reasons"influenced him to choose this course, and to ask to be permitted to live on a more temperate and abstemious diet, we are not informed. Assuming, however, what is apparent from the whole narrative, that he had been educated in the doctrines of the true religion, and in the principles of temperance, it is not difficult to conceive what reasons "would"influence a virtuous youth in such circumstances, and we cannot be in much danger of error in suggesting the following:

(1) It is not improbable that the food which was offered him had been, in some way, connected with idolatry, and that his participation in it would be construed as countenancing the worship of idols. - Calvin. It is known that a part of the animals offered in sacrifice was sold in the market; and known, also, that splendid entertainments were often made in honor of particular idols, and on the sacrifices which had been offered to them. Compare 1Co 8:1-13. Doubtless, also, a considerable part of the food which was served up at the royal table consisted of articles which, by the Jewish law, were prohibited as unclean. It was represented by the prophets, as one part of the evils of a captivity in a foreign land, that the people would be under a necessity of eating what was regarded as unclean. Thus, in Eze 4:13 : "And the Lord said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them."Hos 9:3 : "they shall not dwell in the Lord’ s land, but Ephraim shall return to Egypt; and shall eat unclean things in Assyria."Rosenmuller remarks on this passage ("Alte u. neue Morgenland,"1076), "It was customary among the ancients to bring a portion of what was eaten and drank as an offering to the gods, as a sign of thankful recognition that all which men enjoy is their gift. Among the Romans these gifts were called "libamina,"so that with each meal there was connected an act of offering. Hence Daniel and his friends regarded what was brought from the royal table as food which had been offered to the gods, and therefore as impure."

(2) Daniel and his friends were, doubtless, restrained from partaking of the food and drink offered to them by a regard to the principles of temperance in which they had been educated, and by a fear of the consequences which would follow from indulgence. They had evidently been trained in the ways of strict temperance. But now new scenes opened to them, and new temptations were before them. They were among strangers. They were noticed and flattered. They had an opportunity of indulging in the pleasures of the table, such as captive youth rarely enjoyed. This opportunity, there can be no doubt, they regarded as a temptation to their virtue, and as in the highest degree perilous to their principles, and they, therefore, sought to resist the temptation. They were captives - exiles from their country - in circumstances of great depression and humiliation, and they did not wish to forget that circumstance. - Calvin. Their land was in ruins; the temple where they and their fathers had worshipped had been desecrated and plundered; their kindred and countrymen were pining in exile; everything called them to a mode of life which would be in accordance with these melancholy facts, and they, doubtless, felt that it would be in every way inappropriate for them to indulge in luxurious living, and revel in the pleasures of a banquet.

But they were also, doubtless, restrained from these indulgences by a reference to the dangers which would follow. It required not great penetration or experience, indeed, to perceive, that in their circumstances - young men as they were, suddenly noticed and honored - compliance would be perilous to their virtue; but it did require uncommon strength of principle to meet the temptation. Rare has been the stern virtue among young men which could resist so strong allurements; seldom, comparatively, have those who have been unexpectedly thrown, in the course of events, into the temptations of a great city in a foreign land, and flattered by the attention of those in the higher walks of life, been sufficiently firm in principle to assert the early principles of temperance and virtue in which they may have been trained. Rare has it been that a youth in such circumstances would form the steady purpose not to "defile himself"by the tempting allurements set before him, and that, at all hazards, he would adhere to the principles in which he had been educated.

Poole: Dan 1:8

Ver. 8. There may be several weighty reasons assigned why Daniel did this.

1. Because many of those meats provided for the king’ s table were such as were forbidden by the Jews’ law, whereof Daniel made conscience,

2. Daniel knew these delicacies would too much gratify and pamper the flesh, and therefore he would prevent the defilements which too often do arise from delicious fare, Deu 32:14,15 Eze 16:49 Hos 13:6 Rom 13:13 ; so that those who fare deliciously would practise this.

3. Daniel knew he should by this bait be taken with the hook which lay hid under it, and insensibly be drawn from the true to a false religion, by eating and drinking things consecrated to idols.

4. Daniel saw his people lie under God’ s displeasure by their captivity, and therefore could not but be sensible how unsuitable a courtly life would be in him to the afflicted state of God’ s people, Heb 11:24-26 . Therefore Daniel was herein a rare pattern of avoiding all the occasions of evil, which he did with purpose of heart, Act 11:23 ; saith the text, he

purposed in his heart to abstain

Haydock: Dan 1:8

Daniel, as head and nearer the throne, gave good example to the rest. (Worthington) ---

Defiled, either by eating meat forbidden by the law, or which had before been offered to idols. (Challoner) ---

It was customary among the pagans to make an offering of some parts to their gods, or throw it into the fire. (Theodoret; Calmet) ---

These reasons determined the pious youths, (Haydock) who desired also to keep free from gluttony and other vices. (Theodoret) (Worthington)

Gill: Dan 1:8

But Daniel purposed in his heart,.... It being proposed to him to be brought up in the manner before described, he revolved it in his mind; he well weighed it, and considered it with himself, and came to a resolution about it. This is to be understood of him, not to the exclusion of his three companions, who were of the same mind with him, as appears by what follows; but perhaps it was first thought of by him; at least he first moved it to them, to which they consented; and because he was the principal in this affair, it is ascribed to him as his purpose and resolution:

that he would not defile himself with the portion the king's meat; by eating of it; partly because it might consist of what was forbidden by the law of Moses, as the flesh of unclean creatures, particularly swine, and fat and blood, and so defile himself in a ceremonial sense; and partly because, though it might be food in itself lawful to be eaten, yet part of it being first offered to their idol "Bel", as was usual, and the whole blessed in his name, it would have been against his conscience, and a defiling of that, to eat of things offered to, or blessed in the name of, an idol:

nor with the wine which he drank; which was as unlawful as his food; being a libation to his gods, as Aben Ezra observes; otherwise wine was not forbidden; nor was it disused by Daniel, when he could partake of it in his own way, Dan 10:3,

therefore he requested of the prince of the eunuchs that he might not defile himself; he did not, in a surly, still, and obstinate manner, refuse the meat and drink brought; but prudently made it a request, and modestly proposed it to the prince of the eunuchs, that had the care and charge of him and his companions; and who also joined with him in this humble suit, as appears by what follows.

Commentary -- Verse Notes / Footnotes

NET Notes: Dan 1:8

¹ tn Heb “placed on his heart.”

² tn Or “would not make himself ceremonially unclean”; TEV “become ritually unclean.”

sn Various reasons have been suggested as to why such food would defile Daniel. Perhaps it had to do with violations of Mosaic law with regard to unclean foods, or perhaps it had to do with such food having been offered to idols. Daniel’s practice in this regard is strikingly different from that of Esther, who was able successfully to conceal her Jewish identity.

³ tn Heb “with the delicacies of the king and with the wine of his drinking.”

Geneva Bible: Dan 1:8

But Daniel purposed in his heart that he would not ^{( m )} defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.

^{( m )} Not that he thought any religion to be in the meat or drink (for afterwards he did eat), but because the king should not entice him by this sweet poison to forget his religion and accustomed sobriety, and that in his meat and drink he might daily remember of what people he was from. And Daniel brings this in to show how God from the beginning assisted him with his Spirit, and at length called him to be a Prophet.

Commentary -- Verse Range Notes

TSK Synopsis: Dan 1:1-21

1 Jehoiakim's captivity.

3 Ashpenaz takes Daniel, Hananiah, Mishael, and Azariah.

8 They refusing the king's portion do prosper with pulse and water.

17 Their proficiency in wisdom.

Maclaren: Dan 1:8-21

Youthful Confessors

But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. 9. Now God had brought Daniel into favour and tender love with the prince of the eunuchs. 10. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. 11. Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, 12. Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 13. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants. 14. So he consented to them in this matter, and proved them ten days. 15. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat. 16. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. 17. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. 18. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. 19. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. 20. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. 21. And Daniel continued even unto the first year of king Cyrus.'--Daniel 1:8-21.

DANIEL was but a boy at the date of the Captivity, and little more at the time of the attempt to make a Chaldean of him. The last verse says that he continued even unto the first year of king Cyrus,' the date given elsewhere as the close of the Captivity (2 Chron. 36:22; Ezra 1:1; 6:3). From Daniel 10:1 we learn that he lived on till Cyrus's third year, if not later; but the date in 1:21 is probably given in order to suggest that Daniel's career covered the whole period of the Captivity, and burned like a star of hope for the exiles. The incident in our passage is a noble example of religious principle applied to small details of daily life, and shows how God crowns such conscientious self-restraint with success. The lessons which it contains are best gathered by following the narrative.

I. The Heroic Determination Of The Boyish Confessor Is First Set Forth.

The plan of taking leading young men from the newly captured nation and turning them into Babylonians was a stroke of policy as heartless and high-handed as might be expected from a great conqueror. In some measure, the same thing has been done by all nations who have built up a world-wide dominion. The new names given to the youths, the attaching of them to the court, their education in Babylonish fashion, all were meant for the same purpose,--to denationalise them, and strip them of their religion, and thus to make them tools for more easily governing their countrymen.

Most men would yield to the influences, and be so lapped in the comforts of their new position as to become pliable as wax in the conqueror's hands; but here and there he would come across a bit of stiffer stuff, which would break rather than bend. Such an obstinate piece of humanity was found in the Hebrew youth, of some fifteen years, whose Hebrew name (God is my judge ) expressed a truth that ruled him, when the name was exchanged for one that invoked Bel. It took some firmness for a captive lad, without friends or influence, to take Daniel's stand; for the motive of his desire to be excused from taking the fare provided can only have been religious. He was determined, in his brave young heart, not to' defile' himself with the king's meat. The phrase points to the pollution incurred by eating things offered to idols, and does not imply scrupulousness like that of Pharisaic times, nor necessarily suggest a late date for the book. Probably there had been some kind of religious consecration of the food to Babylonian gods, and Daniel, in his solitary faithfulness, was carrying out the same principles which Paul afterwards laid down for Corinthian Christians as to partaking of things offered to idols. Similar difficulties are sure to emerge in analogous cases, and do so, on many mission fields.

The motive here, then, is distinctly religious. Common life was so woven in with idolatrous worship that every meal was in some sense a sacrifice. Therefore Touch not, taste not, handle not,' was the inevitable dictate for a devout heart. Daniel seems to have been the moving spirit; but as is generally the case, he was able to infuse his own strong convictions into his companions, and the four of them held together in their protest. The great lesson from the incident is that religion should regulate the smallest details of life, and that it is not narrow over-scrupulousness, but fidelity to the highest duty, when a man sets his foot down about any small matter, and says, No, I dare not do it, little as it is, and pleasant as it might be to sense, because I should thereby be mixed up in a practical denial of my God.' So did not I, because of the fear of God' (Neh. 5:15), is a motto which will require from many a young man abstinence from many things which it would be much easier to accept.

II. This Young Confessor Was As Prudent As He Was Brave.

This young confessor was as prudent as he was brave; and the story goes on to show how wisely he played his part, and how willing he was to accept all working compromises which might smooth his way. He did not at all want to pose as a martyr, and had no pleasure in making a noise. The favour which he had won with the high officer who looked after the lads before their formal examination (graduation we might call it), is set down in the narrative to the divine favour; but that favour worked by means, and no doubt the lad had done his part to win the important good opinion of his superior. The more firm is our determination to take no step beyond the line of duty, the more conciliatory we should be. But many people seem to think that heroism is shown by rudeness, and that if we are afraid that we shall some time have to say No' very emphatically, we should prepare for it by a great many preliminary and unnecessary negatives. The very stern need for parting company, when conscience points one way and companions another, is a reason for keeping cordially together whenever we can.

The prince of the eunuchs' made a very reasonable objection. He had been appointed to see after the health of the lads, and had ample means at his disposal; and if they lost their health in this chase after what he could only think a superstitious fad, the despot whom he served would think nothing of making him answer with his head. His fear gives a striking side-light as to the conditions of service in such a court, where no man's head was firm between his shoulders. Why should the prince of the eunuchs have supposed that the diet asked for would not nourish the lads? It was that of the bulk of men everywhere, and he had only to go out into the streets or the nearest barrack in Babylon to see what thews and muscles could be nurtured on vegetable diet and water. But whatever the want of ground in his objection, it was enough that he made it. Note that he puts it entirely on possible harmful results to himself, and that silences Daniel, who had no right to ask another to run his head into the noose, into which he was ready to put his own, if necessary. Martyrs by proxy, who have such strong convictions that they think it somebody else's duty to run risk for them, are by no means unknown.

This boy was made of other metal. So, apparently, he gives up the prince of the eunuchs, and turns to another of the friends whom he had made in his short captivity--the person in whose more immediate charge he and his three friends were. He is named Melzar in the Authorised Version; but the Revised Version more accurately takes that to be a name of office, and translates it as steward.' He did the catering for them, and was sufficiently friendly to listen to Daniel's reasonable proposal to try the vegetable diet for ten days'--probably meaning an indefinite period, sufficiently long to test results, which a literal ten days would perhaps scarcely be. So the good-natured steward let the lads have their way, much wondering in his soul, no doubt, why they should take as much trouble to avoid good living as most youths would have taken to get it.

III. The Success Of The Experiment Comes Next.

We do not need to suppose a miracle as either wrought or suggested by the narrative. The issue might have taught the steward a wholesome lesson in dietetics, which he and a great many of us much need. A man's life consisteth not in the abundance of the things which he possesseth,' and his bodily life consisteth not in the abundance and variety of the things that he eateth. The teaching of this lesson is, not that vegetarianism or total abstinence is obligatory, for diet is here regarded only as part of idolatrous worship; but certainly a secondary conclusion, fairly drawn from the story, is that vigorous health is best kept up on very simple fare. Many dinner-tables, over which God's blessing is formally asked, are spread in such a fashion as it is hard to suppose deserves His blessing. The simpler the fare, the fewer the wants; the fewer the wants, the greater the riches; the freer the life, the more leisure for higher pursuits, and the more sound the bodily health.

But the rosy faces and vigorous health of Daniel and his friends may illustrate, by a picturesque example, a large truth--that God suffers no man to be a loser by faithfulness, and more than makes up all that is surrendered for His sake. The blessing of God on small means makes them fountains of truer joy than large ones unblessed. No man hath left anything for Christ's sake but he receives a hundredfold in this life, if not in the actual blessings surrendered, at all events in the peace and joy of heart of which they were supposed to be bearers. God fills places emptied by Himself, and those emptied by us for His sake.

IV. The Conscientious Abstinence Of Daniel Had Limits.

The learning of the Chaldeans' was largely ritualistic, and magic, incantations, divination, and mythology constituted a most important part of it. Did not the conscience, which could not swallow idolatrous food, resent being forced to assimilate idolatrous learning? No; for all that learning could be acquired by a faithful monotheist, and could be used against the system which gave it birth. Like Moses, or like the young Pharisee Saul, these Jewish boys nurtured their faith by knowledge of their enemies' belief, and used their childhood's lessons as weapons in fighting for God's truth. It is not every man's duty to become familiar with error, or to master anti-Christian systems. But if it become Ours, we are not to turn away from the task, nor to doubt that God will keep His own truth alight in our minds, if we realise the danger of the position, and seek to cling to Him.

V. So We Have The Last Scene In The Youths' Appearance Before Nebuchadnezzar.

A three years' curriculum was considered necessary to turn a Jewish boy into a Chaldean expert, fit to be a traitor to his nation, an apostate from his God, and a tool of the tyrant. So far as knowledge of the priestly and astronomical science went, the four Hebrews came out at the top of the lists. The great king himself, with that personal interference in all departments which makes a despot's life so burdensome, put them through their paces, and was satisfied. His object had been to get instruments with which he could work on the Captivity, and, no doubt, also to secure servants who had no links with anybody in Babylon. Foreigners, kinless loons,' are favourites with despots, for plain reasons. But Nebuchadnezzar could not fathom the hearts of the lads. An incarnation of unbridled will would find it difficult to understand a life guided by conscience, and religious scruples would have sounded as an unknown tongue to him. But yet, as he and they stood face to face, who was stronger, the conqueror or the youths who feared God, and none besides? They were in their right place at the head of the examination lists. They had not said, We do not believe in all this rubbish, and we are not going to trouble ourselves to master it,' but they had set themselves determinedly to work, and been all the more persevering because of their objection to the diet. If a young man has to be singular by reason of his religion, let him be singularly diligent in his work, and seek to be first, not merely for his own glory, but for the sake of the religion which he professes.

Plain living and high thinking' ought to go together. England and America have many names carved high on their annals, and written deep on their citizens' hearts, who have nourished a sublime, studious youth in poverty, cultivating literature on a little oatmeal,' and who all their lives have' scorned delights and lived laborious days.' It is the temper which is most likely to succeed, but which, whether it succeeds or not, brings the best blessings to those who cultivate it. Such a youth will generally be followed by an honoured manhood like Daniel's, but will, at all events, be its own reward, and have God's blessing.

Daniel continued unto the first year of king Cyrus.' These simple words contain Volumes. During all the troubles of the nation, from the king's insanity, and the murders of his successors, amidst whirling intrigues, envies, plots, and persecutions, this one man stood firm, like a pillar amid blowing sands. So God keeps the steadfast soul which is fixed on Him; and while the world passeth away,, and the fashion thereof, he that doeth the will of God abideth for ever.

The Image And The Stone: Daniel 2:36-49.

This is the dream; and we will tell the interpretation thereof before the king. 37. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. 38. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath He given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. 39. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. 40. And the fourth kingdom shall he strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. 41. And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. 42. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. 43. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. 44. And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. 45. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. 46. Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him. 47. 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, seeing thou couldest reveal this secret. 48. Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon. 49. Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king.'--Daniel 2:36-49.

THE colossal image, seen by Nebuchadnezzar in his dream, was a reproduction of those which met his waking eyes, and still remain for our wonder in our museums. The mingled materials are paralleled in ancient art. The substance of the dream is no less natural than its form. The one is suggested by familiar sights; the other, by pressing anxieties. What more likely than that, in the second year of his reign' (v. 1), waking thoughts of the future of his monarchy should trouble the warrior-king, scarcely yet firm on his throne, and should repeat themselves in nightly visions? God spoke through the dream, and He is not wont to answer questions before they are asked, nor to give revelations to men on points which they have not sought to solve. We may be sure that Nebuchadnezzar's dream met his need.

The unreasonable demand that the Chaldeans' should show the dream as well as interpret it, fits the character of the king, as an imperious despot, intolerant of obstacles to his will, and holding human life very cheap. Daniel's knowledge of the dream and of its meaning is given to him in a vision by night, which is the method of divine illumination throughout the book, and may be regarded as a lower stage thereof than the communications to prophets of the word of the Lord.'

The passage falls into two parts: the image and the stone.

I. The Image.

It was a human form of strangely mingled materials, of giant size no doubt, and of majestic aspect. Barbarous enough it would have looked beside the marble lovelinesses of Greece, but it was quite like the coarser arc which sought for impressiveness through size and costliness. Other people than Babylonian sculptors think that bigness is greatness, and dearness preciousness.

This image embodied what is now called a philosophy of history. It set forth the fruitful idea of a succession and unity in the rise and fall of conquerors and kingdoms. The four empires represented by it are diverse, and yet parts of a whole, and each following on the other. So the truth is taught that history is an organic whole, however unrelated its events may appear to a superficial eye. The writer of this book had learned lessons far in advance of his age, and not yet fully grasped by many so-called historians.

But, further, the human figure of the image sets forth all these kingdoms as being purely the work of men. Not that the overruling divine providence is ignored, but that the play of human passions, the lust of conquest and the like, and the use of human means, such as armies, are emphasised.

Again, the kingdoms are seen in their brilliancy, as they would naturally appear to the thoughts of a conqueror, whose highest notion of glory was earthly dominion, and who was indifferent to the suffering and blood through which he waded to a throne. When the same kingdoms are shown to Daniel 7, they are represented by beasts. Their cruelty and the destruction of life which they caused were uppermost in a prophet's view; their vulgar splendour dazzled a king's sleeping eyes, because it had intoxicated his waking thoughts. Much worldly glory and many of its aims appear as precious metal to dreamers, but are seen by an illuminated sight to be bestial and destructive.

Once more there is a steady process of deterioration in the four kingdoms. Gold is followed by silver, and that by brass, and that by the strange combination of iron and clay. This may simply refer to the diminution of worldly glory, but it may also mean deterioration, morally and otherwise. Is it not the teaching of Scripture that, unless God interpose, society will steadily slide downwards? And has not the fact been so, wherever the brake and lever of revelation have not arrested the decline and effected elevation? We are told nowadays of evolution, as if the progress of humanity were upwards; but if you withdraw the influence of supernatural revelation, the evidence of power in manhood to work itself clear of limitations and lower forms is very ambiguous at the best--in reference to morals, at all events. Evil is capable of development, as well as good; and perhaps Nebuchadnezzar's colossus is a truer representation of the course of humanity than the dreams of modern thinkers who see manhood becoming steadily better by its own effort, and think that the clay and iron have inherent power to pass into fine gold.

The question of the identification of these successive monarchies does not fall to be discussed here. But I may observe that the definite statement of Daniel 2:44 (in the days of these kings ) seems to date the rise of the everlasting kingdom of God in the period of the last of the four, and therefore that the old interpretation of the fourth kingdom as the Roman seems the most natural. The force of that remark may, no doubt, be weakened by the consideration that the Old Testament prophets' perspective of the future brought the coming of Messiah into immediate juxtaposition with the limits of their own vision; but still it has force.

The allocation of each part of the symbol is of less importance for us than the lessons to be drawn from it as a whole. But the singular amalgam of iron and clay in the fourth kingdom is worth notice. No sculptor or metallurgist could make a strong unity out of such materials, of which the combination could only be apparent and superficial. The fact to which it points is the artificial unity into which the great conquering empires of old crushed their unfortunate subject peoples, who were hammered, not fused, together. They shall mingle themselves with the seed of men' (Daniel 2:43), may either refer to the attempts to bring about unity by marriages among different races, or to other vain efforts to the same end. To obliterate nationalities has always been the conquering despot's effort, from Nebuchadnezzar to the Czar of Russia, and it always fails. This is the weakness of these huge empires of antiquity, which have no internal cohesion, and tumble to pieces as soon as some external bond is loosened. There is only one kingdom which has no disintegrating forces lodged in it, because it unites men individually to its king, and so binds them to one another; and that is the kingdom which Nebuchadnezzar saw in its destructive aspect.

II. So We Have Now To Think Of The Stone Cut Out Without Hands.

Three things are specified with regard to it: its origin, its duration, and its destructive energy. The origin is heavenly, in sharp contrast to the human origin of the kingdoms symbolised in the colossal man. That idea is twice expressed: once in plain words, the God of heaven ,shall set up a kingdom'; and once figuratively as being cut out of the mountain without hands. By the mountain we are probably to understand Zion, from which, according to many a prophecy, the Messiah King was to rule the earth (Ps. 2.; Isa. 2:3).

The fulfilment of this prediction is found, not only in the supernatural birth of Jesus Christ, but in the spread of the gospel without any of the weapons and aids of human power. Twelve poor men spoke, and the world was shaken and the kingdoms remoulded. The seer had learned the omnipotence of ideas and the weakness of outward force. A thought from God is stronger than all armies, and out conquers conquerors. By the mystery of Christ's Incarnation, by the power of weakness in the preachers of the Cross, by the energies of the transforming Spirit, the God of heaven has set up the kingdom. It shall never be destroyed.' Its divine origin guarantees its perpetual duration. The kingdoms of man's founding, whether they be in the realm of thought or of outward dominion, have their day, and cease to be,' but the kingdom of Christ lasts as long as the eternal life of its King. He cannot die any more, and He cannot live discrowned. Other forms of human association perish, as new conditions come into play which antiquate them; but the kingdom of Jesus is as flexible as it is firm, and has power to adapt to itself all conditions in which men can live. It will outlast earth, it will fill eternity; for when He shall have delivered up the kingdom to His Father,' the kingdom, which the God of heaven set up, will still continue.

It shall not be left to other people.' By that, seems to be meant that this kingdom will not be like those of human origin, in which dominion passes from one race to another, but that Israel shall ever be the happy subjects and the dominant race. We must interpret the words of the spiritual Israel, and remember how to be Christ's subject is to belong to a nation who are kings and priests.

The destructive power is graphically represented. The stone, detached from the mountain, and apparently self-moved, dashes against the heterogeneous mass of iron and clay on which the colossus insecurely stands, and down it comes with a crash, breaking into a thousand fragments as it falls. Like the chaff of the summer threshing floors (Daniel 2:35) is the debris, which is whirled out of sight by the wind. Christ and His kingdom have reshaped the world. These ancient, hideous kingdoms of blood and misery are impossible now. Christ and His gospel shattered the Roman empire, and cast Europe into another mould. They have destructive work to do yet, and as surely as the sun rises daily, will do it. The things that can be shaken will be shaken till they fall, and human society will never obtain its stable form till it is moulded throughout after the pattern of the kingdom of Christ.

The vision of our passage has no reference to the quickening power of the kingdom; but the best way in which it destroys is by transformation. It slays the old and lower forms of society by substituting the purer which flow from possession of the one Spirit. That highest glory of the work of Christ is but partially represented here, but there is a hint in Daniel 2:35, which tells that the stone has a strange vitality, and can grow, and does grow, till it becomes an earth-filling mountain.

That issue is not reached yet; but the dream is certain.' The kingdom is concentrated in its King, and the life of Jesus, diffused through His servants, works to the increase of the empire, and will not cease till the kingdoms of the world are the kingdoms of our God and of His Christ. That stone has vital power, and if we build on it we receive, by wonderful impartation, a kindred derived life, and become living stones.' It is laid for a sure foundation. If a man stumble over it while it lies there to be built upon, he will lame and maim himself. But it will one day have motion given to it, and, failing from the height of heaven, when He comes to judge the world which He rules and has redeemed, it will grind to powder all who reject the rule of the everlasting King of men.

MHCC: Dan 1:8-16

The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.

Matthew Henry: Dan 1:8-16

We observe here, very much to our satisfaction,

I. That Daniel was a favourite with the prince of the eunuchs (Dan 1:9), as Joseph was with the keeper of the prison; he had a tender love for him. No doubt Daniel deserved it, and recommended himself by his ingenuity and sweetness of temper (he was greatly beloved, Dan 9:23); and yet it is said here that it was God that brought him into favour with the prince of the eunuchs, for every one does not meet with acceptance according to his merits. Note, The interest which we think we make for ourselves we must acknowledge to be God's gift, and must ascribe to him the glory of it. Whoever are in favour, it is God that has brought them into favour; and it is by him that they find good understanding. Herein was again verified That work (Psa 106:46), He made them to be pitied of all those that carried them captives. Let young ones know that the way to be acceptable is to be tractable and dutiful.

II. That Daniel was still firm to his religion. They had changed his name, but they could not change his nature. Whatever they pleased to call him, he still retained the spirit of an Israelite indeed. He would apply his mind as closely as any of them to his books, and took pains to make himself master of the learning and tongue of the Chaldeans, but he was resolved that he would not defile himself with the portion of the king's meat, he would not meddle with it, nor with the wine which he drank, Dan 1:8. And having communicated his purpose, with the reasons of it, to his fellows, they concurred in the same resolution, as appears, Dan 1:11. This was not out of sullenness, or peevishness, or a spirit of contradiction, but from a principle of conscience. Perhaps it was not in itself unlawful for them to eat of the king's meat or to drink of his wine. But, 1. They were scrupulous concerning the meat, lest it should be sinful. Sometimes such meat would be set before them as was expressly forbidden by their law, as swine's flesh; or they were afraid lest it should have been offered in sacrifice to an idol, or blessed in the name of an idol. The Jews were distinguished from other nations very much by their meats (Lev 11:45, Lev 11:46), and these pious young men, being in a strange country, thought themselves obliged to keep up the honour of their being a peculiar people. Though they could not keep up their dignity as princes, they would not lose it as Israelites; for on that they most valued themselves. Note, When God's people are in Babylon they have need to take special care that they partake not in her sins. Providence seemed to lay this meat before them; being captives they must eat what they could get and must not disoblige their masters; yet, if the command be against it, they must abide by that. Though Providence says, Kill and eat, conscience says, Not so, Lord, for nothing common or unclean has come into my mouth. 2. They were jealous over themselves, lest, though it should not be sinful in itself, it should be an occasion of sin to them, lest, by indulging their appetites with these dainties, they should grow sinful, voluptuous, and in love with the pleasures of Babylon. They had learned David's prayer, Let me not eat of their dainties (Psa 141:4), and Solomon's precept, Be not desirous of dainties, for they are deceitful meat (Pro 23:3), and accordingly they form their resolution. Note, It is very much the praise of all, and especially of young people, to be dead to the delights of sense, not to covet them, not to relish them, but to look upon them with indifference. Those that would excel in wisdom and piety must learn betimes to keep under the body and bring it into subjection. 3. However, they thought it unseasonable now, when Jerusalem was in distress, and they themselves were in captivity. They had no heart to drink wine in bowls, so much were they grieved for the affliction of Joseph. Though they had royal blood in their veins, yet they did not think it proper to have royal dainties in their mouths when they were thus brought low. Note, It becomes us to be humble under humbling providences. Call me not Naomi; call me Marah. See the benefit of affliction; by the account Jeremiah gives of the princes and great men now at Jerusalem it appears that they were very corrupt and wicked, and defiled themselves with things offered to idols, while these young gentlemen that were in captivity would not defile themselves, no, not with their portion of the king's meat. How much better is it with those that retain their integrity in the depths of affliction than with those that retain their iniquity in the heights of prosperity! Observe, The great thing that Daniel avoided was defiling himself with the pollutions of sin; that is the thing we should be more afraid of than of any outward trouble. Daniel, having taken up this resolution, requested of the prince of the eunuchs that he might not defile himself, not only that he might not be compelled to do it, but that he might not be tempted to do it, that the bait might not be laid before him, that he might not see the portion appointed him of the king's meat, nor look upon the wine when it was red. It will be easier to keep the temptation at a distance than to suffer it to come near and then be forced to put a knife to our throat. Note, We cannot better improve our interest in any with whom we have found favour than by making use of them to keep us from sin.

III. That God wonderfully owned him herein. When Daniel requested that he might have none of the king's meat or wine set before him the prince of the eunuchs objected that, if he and his fellows were not found in as good case as any of their companions, he should be in danger of having anger and of losing his head, Dan 1:10. Daniel, to satisfy him that there would be no danger of any bad consequence, desires the matter might be put to a trial. He applies himself further to the under-officer, Melzar, or the steward: " Prove us for ten days; during that time let us have nothing but pulse to eat, nothing but herbs and fruits, or parched peas or lentils, and nothing but water to drink, and see how we can live upon that, and proceed accordingly,"Dan 1:13. People will not believe the benefit of abstemiousness and a spare diet, nor how much it contributes to the health of the body, unless they try it. Trial was accordingly made. Daniel and his fellows lived for ten days upon pulse and water, hard fare for young men of genteel extraction and education, and which one would rather expect they should have indented against than petitioned for; but at the end of the ten days they were compared with the other children, and were found fairer and fatter in flesh, of a more healthful look and better complexion, than all those who did eat the portion of the king's meat, Dan 1:15. This was in part a natural effect of their temperance, but it must be ascribed to the special blessing of God, which will make a little to go a great way, a dinner of herbs better than a stalled ox. By this it appears that man lives not by bread alone; pulse and water shall be the most nourishing food if God speak the word. See what it is to keep ourselves pure from the pollutions of sin; it is the way to have that comfort and satisfaction which will be health to the navel and marrow to the bones, while the pleasures of sin are rottenness to the bones.

IV. That his master countenanced him. The steward did not force them to eat against their consciences, but, as they desired, gave them pulse and water (Dan 1:16), the pleasures of which they enjoyed, and we have reason to think were not envied the enjoyment. Here is a great example of temperance and contentment with mean things; and (as Epicurus said) "he that lives according to nature will never be poor, but he that lives according to opinion will never be rich."This wonderful abstemiousness of these young men in the days of their youth contributed to the fitting of them, 1. For their eminent services. Hereby they kept their minds clear and unclouded, and fit for contemplation, and saved for the best employments a great deal both of time and thought; and thus they prevented those diseases which indispose men for the business of age that owe their rise to the intemperances of youth. 2. For their eminent sufferings. Those that had thus inured themselves to hardship, and lived a life of self-denial and mortification, could the more easily venture upon the fiery furnace and the den of lions, rather than sin against God.

Keil-Delitzsch: Dan 1:8-16

The command of the king, that the young men should be fed with the food and wine from the king's table, was to Daniel and his friends a test of their fidelity to the Lord and to His law, like that to which Joseph was subjected in Egypt, corresponding to the circumstances in which he was placed, of his fidelity to God (Gen 39:7.). The partaking of the food brought to them from the king's table was to them contaminating, because forbidden by law; not so much because the food was not prepared according to the Levitical ordinance, or perhaps consisted of the flesh of animals which to the Israelites were unclean, for in this case the youths were not under the necessity of refraining from the wine, but the reason of their rejection of it was, that the heathen at their feasts offered up in sacrifice to their gods a part of the food and the drink, and thus consecrated their meals by a religious rite; whereby not only he who participated in such a meal participated in the worship of idols, but the meat and the wine as a whole were the meat and the wine of an idol sacrifice, partaking of which, according to the saying of the apostle (1Co 10:20.), is the same as sacrificing to devils. Their abstaining from such food and drink betrayed no rigorism going beyond the Mosaic law, a tendency which first showed itself in the time of the Maccabees. What, in this respect, the pious Jews did in those times, however (1 Macc. 1:62f.; 2 Macc. 5:27), stands on the ground of the law; and the aversion to eat anything that was unclean, or to defile themselves at all in heathen lands, did not for the first time spring up in the time of the Maccabees, nor yet in the time of the exile, but is found already existing in these threatenings in Hos 9:3., Amo 7:17. Daniel's resolution to refrain from such unclean food flowed therefore from fidelity to the law, and from stedfastness to the faith that "man lives not by bread only, but by every word that proceedeth out of the mouth of the Lord"(Deu 8:3), and from the assurance that God would bless the humbler provision which he asks for himself, and would by means of it make him and his friends as strong and vigorous as the other youths who did eat the costly provision from the king's table. Firm in this conviction, he requested the chief chamberlain to free him and his three friends from the use of the food and drink brought from the royal table. And the Lord was favourable to him, so that his request was granted.

Dan 1:9

לחסד נתן , to procure favour for any one, cf. 1Ki 8:30; Psa 106:46; Neh 1:11. The statement that God gave Daniel favour with the chief chamberlain, refers to the fact that he did not reject the request at once, as one not to be complied with, or as punishable, but, esteeming the religious conviction out of which it sprang, pointed only to the danger into which a disregard of the king's command would bring him, thus revealing the inclination of his heart to grant the request. This willingness of the prince of the eunuchs was the effect of divine grace.

Dan 1:10

The words למּה אשׁר = שׂלּמּה (Son 1:7), for why should he see? have the force of an emphatic denial, as למּה in Gen 47:15, Gen 47:19; 2Ch 32:4, and as למה דּי in Ezr 7:23, and are equivalent to "he must not indeed see." זעפים , morose , disagreeable, looking sad, here, a pitiful look in consequence of inferior food, corresponding to σκυθρωπός in Mat 6:16. פּני is to be understood before הילדים , according to the comparatio decurtata frequently found in Hebrew; cf. Psa 4:8; Psa 18:34, etc. וחיּבתּם with ו relat. depends on למּה : and ye shall bring into danger , so that ye bring into danger. את־ראשׁ חיּב , make the head guilty , i.e., make it that one forfeits his head, his life.

Dan 1:11-16

When Daniel knew from the answer of the chief that he would grant the request if he were only free from personal responsibility in the matter, he turned himself to the officer who was under the chief chamberlain, whom they were immediately subject to, and entreated him to make trial for ten days, permitting them to use vegetables and water instead of the costly provision and the wine furnished by the king, and to deal further with them according as the result would be. המּלצר , having the article, is to be regarded as an appellative, expressing the business of the calling of the man. The translation, steward or chief cook, is founded on the explanation of the word as given by Haug (Ewald's bibl. Jahrbb. v. p. 159f.) from the New Persian word mel , spirituous liquors, wine, corresponding to the Zendh. madhu ( μεθυ ), intoxicating drink, and = צר çara , Sanscr. çiras , the head; hence overseer over the drink, synonymous with רבשׁקה , Isa 36:2. - נס נא , try, I beseech thee, thy servants , i.e., try it with us, ten days. Ten, in the decimal system the number of completeness or conclusion, may, according to circumstances, mean a long time or only a proportionally short time. Here it is used in the latter sense, because ten days are sufficient to show the effect of the kind of food on the appearance. זרעים , food from the vegetable kingdom, vegetables , leguminous fruit. Dan 1:13. מראינוּ is singular, and is used with יראוּ in the plural because two subjects follow. כּאשׁר תּראה , as thou shalt see , viz., our appearance, i.e., as thou shalt then find it, act accordingly. In this proposal Daniel trusted in the help of God, and God did not put his confidence to shame.

(Note: The request is perfectly intelligible from the nature of living faith, without our having recourse to Calvin's supposition, that Daniel had received by secret revelation the assurance that such would be the result if he and his companions were permitted to live on vegetables. The confidence of living faith which hopes in the presence and help of God is fundamentally different from the eager expectation of miraculous interference of a Maccabean Jew, which C. v. Lengerke and other deists and atheists wish to find here in Daniel.)

The youths throve so visibly on the vegetables and water, that the steward relieved them wholly from the necessity of eating from the royal table. Dan 1:15. בּשׂר בּריאי , fat, well nourished in flesh , is grammatically united to the suffix of מראיהם , from which the pronoun is easily supplied in thought. Dan 1:16. נשׂא , took away = no more gave.

Constable: Dan 1:1-21

I. The character of Daniel Ch. 1

Chapter 1 provides an introduction to the whole book. It relates early events in the lives of Daniel and his three Hebrew contemporaries, but the emphasis is on Daniel's decisions. These choices formed the basis for his character, and his character accounted for the unusually long and successful career that he enjoyed in the service of several monarchs. His godly character also provides a key concerning God's choice of him to receive and transmit the remarkable revelations of the future that this book contains. God's choice of Daniel was sovereign, but Daniel's choices qualified him to serve as God intended (cf. 1 Tim. 1:12).

"The first chapter . . . is introductory. It sets forth the moral condition suited to enlightenment in the ways and counsels of God. . . .

"If we are going to get the mind of God in studying this book, we must remember that it consists of revelations, deliverances and visions given to a spiritually-minded man who was separated from the iniquity of his day; and if we are to understand it, we also need to be spiritually-minded, and to walk apart from all that is unholy, all that would hinder progress in divine things."²³

Structurally, the chapter is a chiasm with the first 14 verses presenting a tension and the last 7 providing the resolution.²⁴

A Babylonia assumes supremacy over Israel vv. 1-2

B Young men taken and subjected to pagan training vv. 3-7

C Daniel seeks to remain faithful to his God v. 8-14

C' Daniel remains faithful to his God vv. 15-16

B' Young men triumph in their pagan training vv. 17-20

A' Daniel proves supreme over the Babylonians v. 21

Constable: Dan 1:8-13

C. Daniel's resolve to please Yahweh 1:8-13

1:8 Evidently Daniel took the initiative with this decision, and his three friends followed his lead. His decision was not to remain morally pure but to remain ceremonially pure. Ceremonial purity was something that concerned only the most faithful Jews. Jews who were careful to remain ceremonially pure would have been equally careful to preserve their moral and ethical purity. Daniel wanted to please the Lord in every respect, not just in the most important moral aspects of his life (cf. 1 Cor. 10:40). Undoubtedly the meat and wine that they refused had been offered to the Babylonian gods (Marduk [or Bel], Nebo, Ishtar, etc.) since it came from the king's table (cf. 2 Kings 25:29). These young men faced a situation common to every modern Christian youth. They could be a part of the crowd and submit to peer pressure to get ahead. Alternatively they could do what they knew would please their God though it might involve persecution and cost them career opportunities.

"The command of the king, that the young men should be fed with the food and wine from the king's table, was to Daniel and his friends a test of their fidelity to the Lord and to His law, like that to which Joseph was subjected in Egypt, corresponding to the circumstances in which he was placed, of his fidelity to God (Gen. xxxix. 7 f.)."³⁷

". . . the only way we can advance in the truth is by maintaining a good conscience [cf. 1 Tim. 1:19; 1 Pet. 3:16; et al.]. Allow one thing in your life unjudged that you know to be contrary to the word of God, or that you fear is not in line with God's will for you, and you will soon find your spiritual eyes become darkened, your spiritual susceptibilities deadened, and no real progress made in your soul, but rather a steady decline. But where there is faithfulness in separation from that which is opposed to the mind of God; where His word is allowed to sit in judgment on all your ways, you will learn that the path of the just is as a shining light, which shineth brighter and brighter unto the perfect day.' The Word will illumine each step before you as you take the one already pointed out."³⁸

1:9-13 Daniel must have established a good relationship with the officials in direct authority over him, especially the overseer (steward, v. 11). He received a favorable response (Heb. hesed, loyal love, and rahamim, compassion) when he proposed a ten-day dietary test. But it was Yahweh who moved the overseer's heart (cf. 1 Kings 8:50; Ps. 106:46), another indication of God's sovereignty. Notice that Daniel did not rebel against the restrictions that his elders placed upon him. Instead he courteously requested permission to abstain, and then having received an encouraging response he offered a positive alternative course of action.

Daniel proposed a vegetarian diet. Omitting meat and wine from one's diet does not normally result in obviously better health. Perhaps Daniel was relying on God to cause him and his friends to look better at the end of the test period miraculously. Another possibility is that the youths may have been served such rich food that they could reasonably expect to look and feel better if they abstained.

Guzik: Dan 1:1-21

Daniel 1 - Keeping Pure In The Face of Adversity

A. Introduction.

1. Setting the time: The prophet Daniel lived in the sixth century before the birth of Jesus. During this approximate period:

· Construction on the Acropolis in Athens began

· Mayan civilization flourished in Mexico

· Aesop wrote his fables

· Confucius and Buddha lived

· Greek art began to truly excel

· The Phoenicians made the first known sea journey around Africa

· The Greeks introduced the olive tree to Italy

2. The Book of Daniel has been a target of critics who doubt that the Daniel described in the book wrote the book, especially in light of the book's amazing prophecies.

a. Who wrote the Book of Daniel? It claims to have been written by Daniel himself, and the fact that it is written mostly in the third person does not contradict that claim.

i. The author mostly speaks in the third person, except for Daniel 8:1, 9:2, 9:20, and 10:2, where he speaks in the "I, Daniel" form. However, it was customary for ancient writers to speak in the third person even when writing about themselves. The one Old Testament exception to this is the Book of Nehemiah, which is in the form of a personal diary.

ii. Even God switches between the grammatical first and third person when speaking of Himself: compare Exodus 20:2 (I am the LORD your God) and Exodus 20:7 (for the LORD will not hold him guiltless).

iii. Fortunately, Jesus takes away all doubt on the matter. He tells us that Daniel wrote the book of Daniel: Therefore when you see the 'abomination of desolation,' spoken of by Daniel the prophet. (Matthew 24:15; Mark 13:14)

b. Daniel describes events of the second century before Jesus (especially the period 175-164 B.C.) with such precision that critics believe it had to have been written after that period, during the time of the Maccabees (in between the Old and New Testaments). Supposedly, the purpose for writing Daniel at that time was to inspire God's people on to victory during the Maccabean wars.

i. The first one to suggest a Maccabean date for Daniel was the Neoplatonic philosopher Porphyrius of Tyre (third century A.D.) Porphyrius couldn't believe the prophecies, so he suggested the later date. Jerome, in his commentary on Daniel, spent much of his time refuting these arguments.

ii. Beginning in 1771, influenced by the Enlightenment, academics began to revive the old Maccabean date theory about the Book of Daniel. They all agreed that every accurate prediction in Daniel was written after the events took place.

c. The modern argument for "late dating" Daniel is based on supposed inevitable mistakes that a second century B.C. writer made when writing about a period 400 years before, in the sixth century B.C. In our own day, it would be as if someone wrote a story about the Pilgrims landing at Plymouth Rock and they mentioned speedboats and computers. We would know that it was a forgery.

d. There are usually said to be five main historical blunders:

· The "wrong date" for Nebuchadnezzar's invasion of Judah

· Using the word "Chaldeans" to describe a class of soothsayers

· The "obviously legendary" account of Nebuchadnezzar's madness

· King Belshazzar and his relationship to Nabonidus

· The "legendary" figure of Darius the Mede

i. There is also a linguistic argument made, claiming Greek words are used in Daniel are words that did not come into the Hebrew vocabulary until the second century B.C.

e. As we go through the Book of Daniel, we will give special attention to these issues, and what modern archaeological research has to say about them. But we should ask: why such a strong attack against the Book of Daniel? Simply because Daniel contains more fulfilled prophecies than any other book in the Bible. In New Testament prophecy, Daniel is referred to more than any other Old Testament book.

i. At times, Communist governments prohibited preaching from the Book of Daniel because it reveals God's knowledge of the future, and it shows that in the end the LORD God and His people win.

3. (1-2) Nebuchadnezzar conquers Jerusalem.

In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with some of the articles of the house of God, which he carried into the land of Shinar to the house of his god; and he brought the articles into the treasure house of his god.

a. Jehoiakim king of Judah: This was a Judean king placed on the throne by the Pharaoh of Egypt. His name means "Yahweh raises up," but the LORD did not raise him up at all - Pharaoh did.

b. Nebuchadnezzar king of Babylon: This was the mighty ruler of the Babylonian Empire. The name Nebuchadnezzar is a Hebrew transliteration of the Babylonian name Nebu-kudduri-utzur, which means "Nebu protects the crown."

c. Came to Jerusalem and besieged it: Why did Nebuchadnezzar come against Jerusalem? Because the Pharaoh of Egypt invaded Babylon. In response the young prince Nebuchadnezzar defeated the Egyptians at Charchemish, then he pursued their fleeing army all the way down to the Sinai. Along the way (or on the way back), he subdued Jerusalem, who had been loyal to the Pharaoh of Egypt.

i. This happened in 605 B.C. and it was the first, but not the last encounter between Nebuchadnezzar and Jehoiakim. There would be two later invasions (597 and 587 B.C.).

d. Is this a historical blunder? This invasion in 605 B.C. is not mentioned in the book of Kings, but Josephus' quotation of the Babylonian historian Berossus shows that the Biblical account of three separate Babylonian attacks on Judah is accurate (Against Apion, I 19; Antiquities, X 11, 1).

i. The Babylonian chronicles are a collection of tablets discovered as early as 1887, and are held in the British Museum. In them, Nebuchadnezzar's 605 B.C. presence in Judah is documented and clarified.

ii. When the Babylonian chronicles were finally published in 1956, they gave us first-rate, detailed political and military information about the first 10 years of Nebuchadnezzar's reign. L.W. King prepared these tablets in 1919; he then died, and they were neglected for four decades.

iii. Excavations also document the victory of Nebuchadnezzar over the Egyptians at Carchemish in May or June of 605 B.C. Archaeologists found evidences of battle, vast quantities of arrowheads, layers of ash, and a shield of a Greek mercenary fighting for the Egyptians.

iv. This campaign was interrupted suddenly when Nebuchadnezzar heard of his father's death and raced back to Babylon to secure his succession to the throne. He traveled about 500 miles in two weeks - remarkable speed.

v. The siege of Jerusalem in 605 B.C. was cut short by Nebuchadnezzar's return to Babylon. This is not specifically detailed in the Babylonian Chronicles, but it is entirely consistent with the record.

e. In the third year of the reign: There is also no contradiction between Daniel, who says this happened in the third year of Jehoiakim, and Jeremiah 46:2, which says it was in the fourth year of Jehoiakim. Daniel reckoned a king's years after the Babylonian method: the first year of a king's reign begins at the start of the calendar year after he takes the throne. Jeremiah uses the Jewish method.

i. "It was customary for the Babylonians to consider the first year of a king's reign as the year of accession and to call the next year the first year . . . Having spent most of his life in Babylon, it is only natural that Daniel should use a Babylonian form of chronology." (Walvoord)

f. And the Lord gave Jehoiakim king of Judah into his hand: In this 597 B.C. deportation, Jehoiakim, Ezekiel and others were taken away. This deportation is described in 2 Kings 24:14-16.

i. Though Judah is conquered, God's hand is obvious; He is in command. This was prophesied in Isaiah 39:7: And they shall take away some of your sons who will descend from you, whom you will beget; and they shall be eunuchs in the palace of the king of Babylon. This prophecy leads some to think Daniel and his companions were made eunuchs. Certainly, the Hebrew term saris was used of literal eunuchs; but the word derives from a phrase that simply means to be a servant of the king. It wasn't exclusively applied to literal eunuchs.

ii. Why did the LORD give Judah into the hands of the Babylonians? The two main reasons for the captivity were Israel's idolatry, and their failure to observe the sabbaths for the land (Leviticus 25:1-7 and 26:2-35). This shows that God always settles accounts with those who refuse to respond to His warnings. In the 587 B.C. invasion, the city of Jerusalem and the temple were destroyed (2 Kings 25:9-10).

g. Some of the articles of the house of God: Nebuchadnezzar did not take all the furnishings of the temple, only some. The rest were either hidden before Nebuchadnezzar came or brought to Babylon later.

i. The confiscation of these items and their deposit in a Babylonian temple was a dramatic declaration by Nebuchadnezzar saying, "my god is better than your God." Was the God of Israel able to vindicate Himself?

ii. This was a low time for Judah and God's people. It seemed that the God of Israel lost out to the gods of Assyria, Egypt, and Babylon. The Book of Daniel shows God vindicating Himself at a time when the conquest of Israel might have brought His reputation into disrepute.

B. Babylon's system of indoctrination.

1. (3-4) The best and the brightest of Jerusalem's young men are chosen and taken to Babylon.

Then the king instructed Ashpenaz, the master of his eunuchs, to bring some of the children of Israel and some of the king's descendants and some of the nobles, young men in whom there was no blemish, but good-looking, gifted in all wisdom, possessing knowledge and quick to understand, who had ability to serve in the king's palace, and whom they might teach the language and literature of the Chaldeans.

a. Bring some of the children of Israel: Nebuchadnezzar not only confiscated holy things from the temple, but the shining lights of Judah's future as well (young men perhaps 13-17 years old).

i. Walvoord on the phrase king's descendants: "The Hebrew for the princes is a Persian word, partemim, which is cited as another proof for a late date of Daniel. However, inasmuch as Daniel lived in his latter years under Persian government as a high official, there is nothing strange about an occasional Persian word."

b. Who had the ability to serve in the king's palace: Nebuchadnezzar showed himself a wise administrator, and a shrewd tactician. Taking these young men as hostages reminded the people back in Jerusalem that they should not revolt against recently imposed Babylonian rule.

2. (5-7) In Babylon, the Hebrew youths are groomed for the civil service.

And the king appointed for them a daily provision of the king's delicacies and of the wine which he drank, and three years of training for them, so that at the end of that time they might serve before the king. Now from among those of the sons of Judah were Daniel, Hananiah, Mishael, and Azariah. To them the chief of the eunuchs gave names: he gave Daniel the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abed-Nego.

a. The king appointed for them a daily provision of the king's delicacies: It was a given that the Babylonian government would provide for these young men in training. Yet, to have the same food and wine prepared for the king was intended as a special honor.

i. In the ancient world much more than the modern world, there was a huge difference between the food enjoyed by the elite and what common people ate.

b. To them the chief of the eunuchs gave names: Daniel tells us of four of these youths, and their new Babylonian names.

i. The name Daniel (meaning God is my judge) was changed to Belteshazzar (meaning Bel's prince).

ii. The name Hannaniah (meaning Beloved by the LORD) was changed to Shadrach (meaning Illumined by Sun-god).

iii. The name Mishael (meaning Who is as God) was changed to Meshach (meaning Who is like Venus).

iv. The name Azariah (meaning The LORD is my help) was changed to Abed-Nego (meaning Servant of Nego).

c. Three years of training for them: The purpose of the food, names and education was simple. This was an effort at total indoctrination, working to make these young Jewish men leave behind their Hebrew God and culture. Undoubtedly, Nebuchadnezzar wanted to communicate to these young men, "look to me for everything." Daniel and his friends refused, insisting that they look to God.

i. Calvin wrote that Nebuchadnezzar knew that the Jews were a stiff-necked and obstinate people, and that he used the sumptuous food to soften up the captives.

ii. Satan uses a similar strategy against believers today, wanting to indoctrinate us into the world system. Satan wants us to:

· Feed on what the world offers

· Identify ("name") ourselves in reference to the world

· Educate ourselves in the ways of the world

3. (8) Daniel's decision to be faithful.

But Daniel purposed in his heart that he would not defile himself with the portion of the king's delicacies, nor with the wine which he drank; therefore he requested of the chief of the eunuchs that he might not defile himself.

a. That he would not defile himself: The ancient Hebrew word defile carries the thought of polluting or staining (see also Isaiah 59:3, Zephaniah 3:1, and Malachi 1:7). That Daniel requested that he might not defile himself implies that he explained the spiritual basis for his request. He didn't make it seem that he wanted to avoid the king's food out of other reasons.

i. Therefore he requested: Isn't Daniel making a big deal over a little thing? Yes, but the only way to go on with God is by being faithful in little things. We might ask, "Daniel, why bring religion into it?" But Daniel realized that his relationship with God touched every area of his life, even what he ate. Significantly, the very root of sin goes back to eating forbidden food.

b. That he might not defile himself: Why did Daniel and his friends consider the king's food defiled? First, it undoubtedly was not kosher. Second, it was probably sacrificed to idols. Third, it implied fellowship with Babylon's cultural system.

i. Daniel did not object to the name given to him, because he knew whom he was - you could call him what you liked. Daniel did not object to the Babylonian education, because he knew what he believed. Daniel did object to the food from the king's table, because it to eat it was direct disobedience to God's word.

ii. "By eastern standards to share a meal was to commit one's self to friendship; it was of covenant significance." (Baldwin)

iii. Nor with the wine which he drank: God did not forbid drinking wine. Nevertheless, in pagan cultures most wine and meat was dedicated to the gods, so Daniel refused it.

c. Therefore he requested: Daniel made a remarkably courageous decision, especially when we think of all the reasons why it was a hard decision to make.

i. The king ordered the menu. Rejecting the menu was rejecting the king, and could result in severe punishment.

ii. Refusing the food might have branded them as being uncooperative, and spoiled all chances of advancement (many other Hebrew youths did eat the food).

iii. There was a real threat of punishment. Ancient kings were well known for the severe and often sadistic punishments against those who crossed them. Nebuchadnezzar was capable of great cruelty. He murdered the sons of one king of Judah before the king's eyes; then immediately gouged out the eyes of the king, so his last memory would always be the murder of his sons (Jeremiah 39:6-7). Other rulers of Judah were literally roasted to death over a fire (Jeremiah 29:22).

iv. The food itself was no doubt pretty attractive, and seemed a much better alternative than eating a vegetarian diet and water for three years.

v. Mere distance made this challenging. Separated from family and home, it was easy to compromise.

vi. It was easy to think that God had let them down by allowing them to be carried away into Babylon. Why should they risk their necks for a God who let them down? Many Christians have a mentality that says, "God, you do right by me, and I'll do right by you." Of course, God will always do right by us; but we don't always know what is right for us.

d. Daniel purposed in his heart: In this, Daniel illustrates how to conquer a difficult trial and glorify God before others in the midst of testing.

i. First, the heart must be set. Daniel purposed in his heart, making up his mind beforehand that he would not compromise.

ii. The life must be winning. Daniel found favor with his superiors.

iii. Protest must be courteous - Daniel requested. He made a polite request, showing discretion. Making a stand for Jesus Christ does not mean we must be obnoxious.

iv. Self-denial must be sought. Daniel and his friends knew this would cost them something, yet they were willing. "Be ready for a bad name; be willing to be called a bigot; be prepared for the loss of friendships; be prepared for anything so long as you can stand fast by Him who bought you with His precious blood." (Spurgeon)

v. The test must be boldly put. "I think that a Christian man should be willing to be tried; he should be pleased to let his religion be put to the test. 'There,' says he, 'hammer away if you like.' Do you want to be carried to heaven on a feather bed? Do you want always to be protected from everybody's sneer and frown; and to go to heaven as if you were riding in the procession on Lord Mayor's day?" (Spurgeon)

C. The results of Daniel's courageous decision.

1. (9) God gives Daniel favor and goodwill with the authorities.

Now God had brought Daniel into the favor and goodwill of the chief of the eunuchs.

a. God had brought Daniel into the favor: God will never abandon us when we stand for Him. Daniel entrusted himself to God, and God came through - though it was no doubt a stretching experience for Daniel and his friends.

b. Into the favor and goodwill of the chief: God moved upon the authorities so they would regard Daniel with goodwill; but God also worked through the wise actions of Daniel to cultivate this goodwill.

2. (10-13) Daniel suggests a plan.

And the chief of the eunuchs said to Daniel, "I fear my lord the king, who has appointed your food and drink. For why should he see your faces looking worse than the young men who are your age? Then you would endanger my head before the king." So Daniel said to the steward whom the chief of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, "Please test your servants for ten days, and let them give us vegetables to eat and water to drink. "Then let our appearance be examined before you, and the appearance of the young men who eat the portion of the king's delicacies; and as you see fit, so deal with your servants."

a. Please test your servants: Daniel saw the situation through the steward's eyes, and addressed his legitimate concerns. He wouldn't let the chief of the eunuchs pay the price for Daniel's conscience. In it all, Daniel was willing to put himself and his faith in God to the test.

i. There is something so reasonable about Daniel's approach. He could have gone on a hunger strike; he could have started throwing over banquet tables. Instead he made a polite request, made it to the right person and said, "Put us to the test."

ii. In this sense we might say that Daniel made a godly and wise compromise with the chief of the eunuchs. He certainly did not compromise in an ungodly way, but he showed the wisdom James 3:17 speaks about: But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.

iii. "Martyrs by proxy, who have such strong convictions that they think it somebody else's duty to run risk for them, are by no means unknown." (Maclaren)

iv. "It is of no use for a man to say, 'I have made up my mind upon certain things,' and to keep doggedly fighting over those matters, while, at the same time, the whole of his life is unkind, ungenerous, and unlovable. Yes, by all manner of means be a martyr if you like; but do not martyr everybody else." (Spurgeon)

b. Vegetables to eat and water to drink: Vegetables refers to all kinds of grains and plants, not strictly vegetables. Basically, this was a vegetarian diet, chosen because none of the meat was butchered in a kosher manner or was sacrificed to idols.

i. Was Daniel presumptuous or testing God when he put God to the test? Not at all, because he had both a command to obey and a promise to trust. Exodus 23:25 says, So you shall serve the LORD your God, and He will bless your bread and your water.

3. (14-16) Daniel and his companions are blessed for their faithfulness.

So he consented with them in this matter, and tested them ten days. And at the end of ten days their features appeared better and fatter in flesh than all the young men who ate the portion of the king's delicacies. Thus the steward took away their portion of delicacies and the wine that they were to drink, and gave them vegetables.

a. So he consented with them in this matter: This was the hand of God at work. The chief of the eunuchs had all the "power" in this situation; Daniel and his friends seemed to be completely at his mercy. Yet God moved upon this man, and he consented with them in this matter.

b. Their features appeared better and fatter: This was the hand of God at work. There was no biological reason why a vegetarian diet should make them appear better and fatter. Perhaps their diet would have made them appear the same as the other Jewish young men who ate the king's food, but not better and fatter.

4. (17-21) Daniel and his companions are blessed and promoted.

As for these four young men, God gave them knowledge and skill in all literature and wisdom; and Daniel had understanding in all visions and dreams. Now at the end of the days, when the king had said that they should be brought in, the chief of the eunuchs brought them in before Nebuchadnezzar. Then the king interviewed them, and among them all none was found like Daniel, Hananiah, Mishael, and Azariah; therefore they served before the king. And in all matters of wisdom and understanding about which the king examined them, he found them ten times better than all the magicians and astrologers who were in all his realm. Thus Daniel continued until the first year of King Cyrus.

a. God gave them knowledge and skill: The special intellectual ability of Daniel and his companions was not due to their diet, but to the special intervention of the LORD.

i. Some think their diet had a direct effect on their knowledge. Trapp says, "This slender diet was some help to their studies; for loaden bellies make leaden wits." Nevertheless, surely the key was spiritual.

ii. These young Jewish men gave themselves to the LORD in a remarkable way and God blessed them in a remarkable way. J. Edwin Orr remembered something Billy Brice said to him: "Edwin, if Christians would only give over and above their reasonable service, the Lord would give over and above the usual blessing." Daniel and his friends understood this principle, and God blessed them for acting on it.

b. Daniel had understanding in all visions and dreams: This shows that purity of heart and faithfulness to God come before enlightenment in divine mysteries. Daniel will later receive great revelation, but now he simply shows himself a dedicated follower of God.

c. None was found like Daniel, Hananiah, Mishael, and Azariah: These young men from Jerusalem were immersed in the study of Babylonian culture, literature and religion; yet they remained faithful to God. The work of the prophets like Jeremiah, Zephaniah and Habakkuk had not been in vain. They were in Babylon, but not of Babylon.

i. We can infer that Daniel and his friends were well trained by their parents. We must train our children this way.

d. Thus Daniel continued until the first year of King Cyrus: Daniel had a long, successful career in the worst of circumstances. He worked for tyrants who thought nothing of killing their staff and advisors, much less firing them. His employer suffered the worst kind of hostile takeover when the Medo-Persian Empire conquered the Babylonian Empire. The seeds of his great success are evident in the very first chapter of the Book of Daniel.

i. Daniel and his friends show us that inner conviction can overcome any outer pressure, and that God-honoring convictions yield God-given rewards.

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Daniel (Book Introduction)

DANIEL, that is, "God is my judge"; probably of the blood royal (compare Dan 1:3, with 1Ch 3:1, where a son of David is named so). Jerusalem may have been his birthplace (though Dan 9:24, "thy holy city," does not necessarily imply this). He was carried to Babylon among the Hebrew captives brought thither by Nebuchadnezzar at the first deportation in the fourth year of Jehoiakim. As he and his three companions are called (Dan 1:4) "children," he cannot have been more than about twelve years old when put in training, according to Eastern etiquette, to be a courtier (Dan 1:3, Dan 1:6). He then received a new name, by which it was usual to mark a change in one's condition (2Ki 23:34; 2Ki 24:17; Ezr 5:14; Est 2:7), Belteshazzar, that is, "a prince favored by Bel" (Dan 1:7). His piety and wisdom were proverbial among his countrymen at an early period; probably owing to that noble proof he gave of faithfulness, combined with wisdom, in abstaining from the food sent to him from the king's table, as being polluted by the idolatries usual at heathen banquets (Dan 1:8-16). Hence Ezekiel's reference to him (Eze 14:14, Eze 14:20; Eze 28:3) is precisely of that kind we should expect; a coincidence which must be undesigned. Ezekiel refers to him not as a writer, but as exhibiting a character righteous and wise in discerning secrets, in those circumstances now found in his book, which are earlier than the time when Ezekiel wrote. As Joseph rose in Egypt by interpreting Pharaoh's dreams, so Daniel, by interpreting Nebuchadnezzar's, was promoted to be governor of Babylonia, and president of the Magian priest-caste. Under Evil-merodach, Nebuchadnezzar's successor, as a change of officers often attends the accession of a new king, Daniel seems to have had a lower post, which led him occasionally to be away from Babylon (Dan 8:2, Dan 8:27). Again he came into note when he read the mystic writing of Belshazzar's doom on the wall on the night of that monarch's impious feast. BEROSUS calls the last Babylonian king Nabonidus and says he was not killed, but had an honorable abode in Carmania assigned to him, after having surrendered voluntarily in Borsippa. RAWLINSON has cleared up the discrepancy from the Nineveh inscription. Belshazzar was joint king with his father, Evil-merodach or Nabonidus (called Minus in the inscriptions), to whom he was subordinate. He shut himself up in Babylon, while the other king took refuge elsewhere, namely, in Borsippa. BEROSUS gives the Chaldean account, which suppresses all about Belshazzar, as being to the national dishonor. Had Daniel been a late book, he would no doubt have taken up the later account of BEROSUS. If he gave a history differing from that current in Babylonia, the Jews of that region would not have received it as true. Darius the Mede, or Cyaxares II, succeeded and reigned two years. The mention of this monarch's reign, almost unknown to profane history (being eclipsed by the splendor of Cyrus) is an incidental proof that Daniel wrote as a contemporary historian of events which he knew, and did not borrow from others. In the third year of Cyrus he saw the visions (the tenth through twelfth chapters) relating to his people down to the latest days and the coming resurrection. He must have been about eighty-four years old at this time. Tradition represents Daniel as having died and been buried at Shushan. Though his advanced age did not allow him to be among those who returned to Palestine, yet he never ceased to have his people's interests nearest to his heart (Dan. 9:3-19; Dan 10:12).

AUTHENTICITY OF THE BOOK OF DANIEL. Dan 7:1, Dan 7:28; Dan 8:2; Dan 9:2; Dan 10:1-2; Dan 12:4-5, testify that it was composed by Daniel himself. He does not mention himself in the first six chapters, which are historical; for in these it is not the author, but the events which are the prominent point. In the last six, which are prophetical, the author makes himself known, for here it was needed, prophecy being a revelation of words to particular men. It holds a third rank in the Hebrew canon: not among the prophets, but in the Hagiographa (Chetubim), between Esther and Ezra, books like it relating to the captivity; because he did not strictly belong to those who held exclusively the profession of "prophets" in the theocracy, but was rather a "seer," having the gift, but not the office of prophet. Were the book an interpolated one, it doubtless would have been placed among the prophets. Its present position is a proof of its genuineness, as it was deliberately put in a position different from that where most would expect to find it. Placed between Esther, and Ezra and Nehemiah, it separated the historical books of the time after the captivity. Thus, Daniel was, as BENGEL calls him, the politician, chronologer, and historian among the prophets. The Psalms also, though many are prophetical, are ranked with the Hagiographa, not with the prophets; and the Revelation of John is separated from his Epistles, as Daniel is from the Old Testament prophets. Instead of writing in the midst of the covenant people, and making them the foreground of his picture, he writes in a heathen court, the world kingdoms occupying the foreground, and the kingdom of God, though ultimately made the most significant, the background. His peculiar position in the heathen court is reflected in his peculiar position in the canon. As the "prophets" in the Old Testament, so the epistles of the apostles in the New Testament were written by divinely commissioned persons for their contemporaries. But Daniel and John were not in immediate contact with the congregation, but isolated and alone with God, the one in a heathen court, the other on a lonely isle (Rev 1:9). PORPHYRY, the assailant of Christianity in the third century, asserted that the Book of Daniel was a forgery of the time of the Maccabees (170-164 B.C.), a time when confessedly there were no prophets, written after the events as to Antiochus Epiphanes, which it professes to foretell; so accurate are the details. A conclusive proof of Daniel's inspiration, if his prophecies can be shown to have been before the events. Now we know, from JOSEPHUS [Antiquities, 10.11.7], that the Jews in Christ's days recognized Daniel as in the canon. Zechariah, Ezra, and Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it in His characteristic designation, "Son of man," Mat 24:30 (Dan 7:13); also expressly by name, and as a "prophet," in Mat 24:15 (compare Mat 24:21, with Dan 12:1, &c.); and in the moment that decided His life (Mat 26:64) or death, when the high priest adjured him by the living God. Also, in Luk 1:19-26, "Gabriel" is mentioned, whose name occurs nowhere else in Scripture, save in Dan 8:16; Dan 9:21. Besides the references to it in Revelation, Paul confirms the prophetical part of it, as to the blasphemous king (Dan 7:8, Dan 7:25; Dan 11:36), in 1Co 6:2; 2Th 2:3-4; the narrative part, as to the miraculous deliverances from "the lions" and "the fire," in Heb 11:33-34. Thus the book is expressly attested by the New Testament on the three points made the stumbling-block of neologists--the predictions, the narratives of miracles, and the manifestations of angels. An objection has been stated to the unity of the book, namely, that Jesus quotes no part of the first half of Daniel. But Mat 21:44 would be an enigma if it were not a reference to the "stone that smote the image" (Dan 2:34-35, Dan 2:44-45). Thus the New Testament sanctions the second, third, sixth, seventh, and eleventh chapters. The design of the miracles in the heathen courts where Daniel was, as of those of Moses in Egypt, was to lead the world power, which seemed to be victorious over the theocracy, to see the essential inner superiority of the seemingly fallen kingdom of God to itself, and to show prostrate Israel that the power of God was the same as of old in Egypt. The first book of Maccabees (compare 1 Maccabees 1:24; 9:27, 40, with Dan 12:1; Dan 11:26, of the Septuagint) refers to Daniel as an accredited book, and even refers to the Septuagint Alexandrian version of it. The fact of Daniel having a place in the Septuagint shows it was received by the Jews at large prior to the Maccabean times. The Septuagint version so arbitrarily deviated from the Hebrew Daniel, that Theodotius' version was substituted for it in the early Christian Church. JOSEPHUS [Antiquities, 11.8.5] mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 B.C.), the high priest, met him at the head of a procession and averted his wrath by showing him Daniel's prophecy that a Grecian monarch should overthrow Persia. Certain it is, Alexander favored the Jews, and JOSEPHUS' statement gives an explanation of the fact; at least it shows that the Jews in JOSEPHUS' days believed that Daniel was extant in Alexander's days, long before the Maccabees. With Jaddua (high priest from 341-322 B.C.) the Old Testament history ends (Neh 12:11). (The register of the priests and Levites was not written by Nehemiah, who died about 400 B.C., but was inserted with divine sanction by the collectors of the canon subsequently.) An objection to Daniel's authenticity has been rested on a few Greek words found in it. But these are mostly names of Greek musical instruments, which were imported by Greece from the East, rather than vice versa. Some of the words are derived from the common Indo-Germanic stock of both Greek and Chaldee: hence their appearance in both tongues. And one or two may have come through the Greeks of Asia Minor to the Chaldee. The fact that from the fourth verse of the second chapter to the end of the seventh, the language is Chaldee, but the rest Hebrew, is not an argument against, but for, its authenticity. So in Ezra the two languages are found. The work, if that of one author, must have been composed by someone in the circumstances of Daniel, that is, by one familiar with both languages. No native-born Hebrew who had not lived in Chaldea would know Chaldee so well as to use it with the same idiomatic ease as his native tongue; the very impurities in Daniel's use of both are just such as were natural to one in his circumstances, but unnatural to one in a later age, or to one not half Hebrew, half Chaldean in residence as Daniel was. Those parts of Daniel which concern the whole world are mostly Chaldee, then the language of the world empire. So Greek was made the language of the New Testament, which was designed for the whole world. Those affecting the Jews, mostly Hebrew; and this not so impure as that of Ezekiel. His Chaldee is a mixture of Hebrew and Aramaic. Two predictions alone are enough to prove to us that Daniel was a true prophet. (1) That his prophecies reach beyond Antiochus; namely, he foretells the rise of the four great monarchies, Babylon, Medo-Persia, Greece, and Rome (the last not being in Daniel's time known beyond the precincts of Italy, or rather of Latium), and that no other earthly kingdom would subvert the fourth, but that it would divide into parts. All this has come to pass. No fifth great earthly monarchy has arisen, though often attempted, as by Charlemagne, Charles V, and Napoleon. (2) The time of Messiah's advent, as dated from a certain decree, His being cut off, and the destruction of the city. "He who denies Daniel's prophecies," says SIR ISAAC NEWTON, "undermines Christianity, which is founded on Daniel's prophecies concerning Christ."

CHARACTERISTICS OF DANIEL. The vision mode of revelation is the exception in other prophets, the rule in Daniel. In Zechariah (Zec. 1:1-6:15), who lived after Daniel, the same mode appears, but the other form from the seventh chapter to the end. The Revelation of St. John alone is perfectly parallel to Daniel, which may be called the Old Testament Apocalypse. In the contents too there is the difference above noticed, that he views the kingdom of God from the standpoint of the world kingdoms, the development of which is his great subject. This mode of viewing it was appropriate to his own position in a heathen court, and to the relation of subjection in which the covenant-people then stood to the world powers. No longer are single powers of the world incidentally introduced, but the universal monarchies are the chief theme, in which the worldly principle, opposed to the kingdom of God, manifests itself fully. The near and distant are not seen in the same perspective, as by the other prophets, who viewed the whole future from the eschatological point; but in Daniel the historical details are given of that development of the world powers which must precede the advent of the kingdom [AUBERLEN].

SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY. The exile is the historical basis of Daniel's prophecies, as Daniel implies in the first chapter, which commences with the beginning, and ends with the termination, of the captivity (Dan 1:1, Dan 1:21; compare Dan 9:1-2). A new stage in the theocracy begins with the captivity. Nebuchadnezzar made three incursions into Judah. The first under Jehoiakim (606 B.C.), in which Daniel was carried away, subjected the theocracy to the Babylonian world power. The second (598 B.C.) was that in which Jehoiachin and Ezekiel were carried away. In the third (588 B.C.), Nebuchadnezzar destroyed Jerusalem and carried away Zedekiah. Originally, Abraham was raised out of the "sea" (Dan 7:2) of the nations, as an island holy to God, and his seed chosen as God's mediator of His revelations of love to mankind. Under David and Solomon, the theocracy, as opposed to the heathen power, attained its climax in the Old Testament, not only being independent, but lord of the surrounding nations; so that the period of these two kings was henceforth made the type of the Messianic. But when God's people, instead of resting on Him, seek alliance with the world power, that very power is made the instrument of their chastisement. So Ephraim (722 B.C.) fell by Assyria; and Judah also, drawn into the sphere of the world's movements from the time of Ahaz, who sought Assyrian help (740 B.C., Isa. 7:1-25) at last fell by Babylon, and thenceforth has been more or less dependent on the world monarchies, and so, till Messiah, was favored with no revelations from the time of Malachi (four hundred years). Thus, from the beginning of the exile, the theocracy, in the strict sense, ceased on earth; the rule of the world powers superseding it. But God's covenant with Israel remains firm (Rom 11:29); therefore, a period of blessing under Messiah's kingdom is now foretold as about to follow their long chastisement. The exile thus is the turning point in the history of the theocracy, which ROOS thus divides: (1) From Adam to the exodus out of Egypt. (2) From the exodus to the beginning of the Babylonian captivity. (3) From the captivity to the millennium. (4) From the millennium to the end of the world. The position of Daniel in the Babylonian court was in unison with the altered relations of the theocracy and the world power, which new relation was to be the theme of his prophecy. Earlier prophets, from the standpoint of Israel, treated of Israel in its relation to the world powers; Daniel, from Babylon, the center of the then world power, treats of the world powers in their relation to Israel. His seventy years' residence in Babylon, and his high official position there, gave him an insight into the world's politics, fitting him to be the recipient of political revelations; while his spiritual experiences, gained through Nebuchadnezzar's humiliation, Belshazzar's downfall, and the rapid decay of the Babylonian empire itself, as well as the miraculous deliverances of himself and his friends (the third through sixth chapters), all fitted him for regarding things from the spiritual standpoint, from which the world's power appears transient, but the glory of God's kingdom eternal. As his political position was the body, the school of magicians in which he had studied for three years (Dan 1:4-5) was the soul; and his mind strong in faith and nourished by the earlier prophecies (Dan 9:2), the spirit of his prophecy, which only waited for the spirit of revelation from above to kindle it. So God fits His organs for their work. AUBERLEN compares Daniel to Joseph: the one at the beginning, the other at the end of the Jewish history of revelation; both representatives of God and His people at heathen courts; both interpreters of the dim presentiments of truth, expressed in God-sent dreams, and therefore raised to honor by the powers of the world: so representing Israel's calling to be a royal priesthood among the nations; and types of Christ, the true Israel, and of Israel's destination to be a light to lighten the whole Gentile world, as Rom 11:12, Rom 11:15 foretells. As Achilles at the beginning, and Alexander at the end, of Grecian history are the mirrors of the whole life of the Hellenic people, so Joseph and Daniel of Israel.

CONTENTS OF THE BOOK. Historical and biographical introduction in the first chapter. Daniel, a captive exile, is representative of his nation in its servitude and exile: while his heavenly insight into dreams, far exceeding that of the magi, represents the divine superiority of the covenant-people over their heathen lords. The high dignities, even in the world, which he thereby attained, typify the giving of the earth-kingdom at last "to the people of the saints of the Most High" (Dan 7:27). Thus Daniel's personal history is the typical foundation of his prophecy. The prophets had to experience in themselves, and in their age, something of what they foretold about future times; just as David felt much of Christ's sufferings in his own person (compare Hos 1:2-11; Hos 2:3). So Jon. 1:1-17, &c. [ROOS]. Hence biographical notices of Daniel and his friends are inserted among his prophecies. The second through twelfth chapters contain the substance of the book, and consist of two parts. The first (the second through seventh chapters) represents the development of the world powers, viewed from a historical point. The second (the eighth through twelfth chapters), their development in relation to Israel, especially in the future preceding Christ's first advent, foretold in the ninth chapter. But prophecy looks beyond the immediate future to the complete fulfilment in the last days, since the individual parts in the organic history of salvation cannot be understood except in connection with the whole. Also Israel looked forward to the Messianic time, not only for spiritual salvation, but also for the visible restoration of the kingdom which even now we too expect. The prophecy which they needed ought therefore to comprise both, and so much of the history of the world as would elapse before the final consummation. The period of Daniel's prophecies, therefore, is that from the downfall of the theocracy at the captivity till its final restoration, yet future--the period of the dominion of the world powers, not set aside by Christ's first coming (Joh 18:36; for, to have taken the earth-kingdom then, would have been to take it from Satan's hands, Mat 4:8-10), but to be superseded by His universal and everlasting kingdom at His second coming (Rev 11:15). Thus the general survey of the development and final destiny of the world powers (the second through seventh chapters) fittingly precedes the disclosures as to the immediate future (the eighth through twelfth chapters). Daniel marks the division by writing the first part in Chaldee, and the second, and the introduction, in Hebrew; the former, referring to the powers of the world, in the language of the then dominant world power under which he lived; the latter, relating to the people of God, in their own language. An interpolator in a later age would have used Hebrew, the language of the ancient prophets throughout, or if anywhere Aramaic, so as to be understood by his contemporaries, he would have used it in the second rather than in the first part as having a more immediate reference to his own times [AUBERLEN].

JFB: Daniel (Outline)

• THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C. (Dan. 1:1-21)
• NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT. (Dan. 2:1-49)
• NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE. (Dan. 3:1-30)
• EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF. (Dan. 4:1-37)
• BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING. (Dan. 5:1-31)
• DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LION'S: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE. (Dan. 6:1-28)
• VISION OF THE FOUR BEASTS. (Dan. 7:1-28)
• VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN. (Dan. 8:1-27)
• DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS. (Dan. 9:1-27)
• DANIEL COMFORTED BY AN ANGELIC VISION. (Dan. 10:1-21)
• CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK. (Dan 12:1-13)

TSK: Daniel 1 (Chapter Introduction)

Overview

Dan 1:1, Jehoiakim’s captivity; Dan 1:3, Ashpenaz takes Daniel, Hananiah, Mishael, and Azariah; v.8, They refusing the king’s portion do prosper with pulse and water; v.17, Their proficiency in wisdom.

Poole: Daniel (Book Introduction)

BOOK OF DANIEL

THE ARGUMENT

IN Daniel and his prophecy, observe these things for the better understanding of this book, and the mind of God in it:

1. As to the author; First, He was a prophet, as appears in the little stone cut out of the mountain without hands, meaning Christ the Messiah and his kingdom, what he should do, chapter 2; likewise chapter 7 to the end of the book: the first six chapters are historical, the last six prophetical. Secondly, As to his lineage, he was one of the royal seed. Thirdly, He was a captive. Fourthly, He was rarely qualified for piety, wisdom, beauty. Fifthly, As to his education, he was trained for three years in learning. Sixthly, His advancement for his parts and wisdom. Seventhly, He was faithful and blameless in the place of honour to which he was preferred. Eighthly, His care and kindness for his companions; he procured their promotion also. Ninthly, His singular holiness and power with God in prayer, Eze 14:14 . Tenthly, His faithfulness and constancy in the worship of God, maugre the envy and persecution of his enemies. Eleventhly, The strange providence of God in his preservation and deliverance. Twelfthly, His signal integrity and flourishing state under several kings’ reigns, even in critical times and great changes, unto his old age, and beyond the seventy years of captivity.

2. AS to the book itself, both the historical and prophetical part of it, especially the latter, we find, First. Great variety in them. Secondly, Famous predictions; of the Messiah, of dreadful wars, of fearful desolations to countries, and the Jewish nation in particular, for putting Christ to death; great persecutions of the church, by the Grecians and Romans especially, in which Antiochus and antichrist are pointed at. These things are all of such weighty consideration, that our blessed Saviour calls for especial understanding in the reading even of one part of it, Mat 24:15 . His chronology and calculations may be called the key of time, relating to the church’ s sufferings and deliverances. Daniel was the greatest favourite we read of, namely, of the King of heaven, Dan 9:23 10:11 , and of the greatest kings then on earth. He was the noblest pattern of a public heart for the church of God, for whose affliction he was deeply afflicted in the midst of his court honours and employments.

Poole: Daniel 1 (Chapter Introduction)

DANIEL CHAPTER 1

Jehoiakim’ s captivity, Dan 1:1,2 . By the king of Babylon’ s order the master of the eunuchs taketh Daniel, Hananiah, Mishael, and Azariah, to instruct them, and changeth their names, Dan 1:3-7 . They refusing to eat of the king’ s meat thrive upon pulse and water, Dan 1:8-16 . Their proficiency in wisdom, Dan 1:17-21 .

Comparing this with 2Ki 24:1 , and with 2Ch 36:6 , the meaning is, after the Lord had taken away that good king Josiah for the sins of Judah and Manasseh, which were very great, by Pharaoh-necho king of Egypt, the people of the land took Jehoahaz the son of Josiah, and made him king; he reigned but three months, wherein he did so much evil in the sight of the Lord, that the said Pharaoh-necho put him in bands at Riblah, and afterwards carried him to Egypt, where he died, and made Eliakim his brother king in his stead, and turned his name to Jehoiakim; he became Nebuchadnezzar’ s servant three years, for that king of Babylon had overthrown Pharaoh’ s army at Carchemish by the river Euphrates. Jehoiakim rebelling against Nebuchadnezzar, made him come up from Babylon and take Jehoiakim, and bind him in fetters to carry him to Babylon; of whom, and his death and burial, you have a sad account, Jer 22:17-19 .

MHCC: Daniel (Book Introduction)

Daniel was of noble birth, if not one of the royal family of Judah. He was carried captive to Babylon in the fourth year of Jehoiachin, B. C. 606, when a youth. He was there taught the learning of the Chaldeans, and held high offices, both under the Babylonian and Persian empires. He was persecuted for his religion, but was miraculously delivered; and lived to a great age, as he must have been about ninety-four years old at the time of the last of his visions. The book of Daniel is partly historical, relating various circumstances which befell himself and the Jews, at Babylon; but is chiefly prophetical, detailing visions and prophecies which foretell numerous important events relative to the four great empires of the world, the coming and death of the Messiah, the restoration of the Jews, and the conversion of the Gentiles. Though there are considerable difficulties in explaining the prophetical meaning of some passages in this book, we always find encouragement to faith and hope, examples worthy of imitation, and something to direct our thoughts to Christ Jesus upon the cross and on his glorious throne.

MHCC: Daniel 1 (Chapter Introduction)

(Dan 1:1-7) The captivity of Daniel and his companions.

(Dan 1:8-16) Their refusal to eat the king's meat.

(Dan 1:17-21) Their improvement in wisdom.

Matthew Henry: Daniel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Daniel

The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off. Let us enquire, I. Concerning this prophet His Hebrew name was Daniel, which signifies the judgment of God; his Chaldean name was Belteshazzar. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: Thou art wiser then Daniel, Eze 38:3. He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, Eze 14:14. He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the Hagiographa , not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were (ch. 6), and mortifying himself as other prophets did, when he ate no pleasant bread (Dan 10:3), and fainting sick when he was under the power of the Spirit of prophecy, Dan 8:27. Another reason they pretend is because he wrote his book in a heathen country, and there had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah's coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the greatest of the prophets, nay, the angel Gabriel calls him a man greatly beloved. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake of we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old. II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel's time to the coming of the Messiah. Our Saviour intimates the difficulty of apprehending the sense of Daniel's prophecies when, speaking of them, he says, Let him that readeth understand, Mat 24:15. The first chapter, and the first three verses of the second chapter, are in Hebrew; thence to the eighth chapter is in the Chaldee dialect; and thence to the end is in Hebrew. Mr. Broughton observes that, as the Chaldeans were kind to Daniel, and gave cups of cold water to him when he requested it, rather than the king's wine, God would not have them lose their reward, but made that language which they taught him to have honour in his writings through all the world, unto this day. Daniel, according to his computation, continues the holy story from the first surprising of Jerusalem by the Chaldean Babel, when he himself was carried away captive, until the last destruction of it by Rome, the mystical Babel, for so far forward his predictions look, Dan 9:27. The fables of Susannah, and of Bel and the Dragon, in both which Daniel is made a party, are apocryphal stories, which we think we have no reason to give any credit to, they being never found in the Hebrew or Chaldee, but only in the Greek, nor ever admitted by the Jewish church. There are some both of the histories and of the prophecies of this book that bear date in the latter end of the Chaldean monarchy, and others of both that are dated in the beginning of the Persian monarchy. But both Nebuchadnezzar's dream, which Daniel interpreted, and his own visions, point at the Grecian and Roman monarchies, and very particularly at the Jews' troubles under Antiochus, which it would be of great use to them to prepare for; as his fixing the very time for the coming of the Messiah was of use to all those that waited for the consolation of Israel, and is to us, for the confirming of our belief, That this is he who should come, and we are to look for no other.

Matthew Henry: Daniel 1 (Chapter Introduction)

This chapter gives us a more particular account of the beginning of Daniel's life, his original and education, than we have of any other of the prophets. Isaiah, Jeremiah, and Ezekiel, began immediately with divine visions; but Daniel began with the study of human learning, and was afterwards honoured with divine visions; such variety of methods has God taken in training up men for the service of his church. We have here, I. Jehoiakim's first captivity (Dan 1:1, Dan 1:2), in which Daniel, with others of the seed-royal, was carried to Babylon. II. The choice made of Daniel, and some other young men, to be brought up in the Chaldean literature, that they might be fitted to serve the government, and the provision made for them (Dan 1:3-7). III. Their pious refusal to eat the portion of the king's meat, and their determining to live upon pulse and water, which, having tried it, the master of the eunuchs allowed them to do, finding that it agreed very well with them (Dan 1:8-16). IV. Their wonderful improvement, above all their fellows, in wisdom and knowledge (Dan 1:17-21).

Constable: Daniel (Book Introduction)

Introduction

Background

In 605 B.C. Prince Nebuchadnezzar led the Babylonian army of his father Nabopolassar against the allied forces of Assyria and Egypt. He defeated them at Carchemish near the top of the Fertile Crescent. This victory gave Babylon supremacy in the ancient Near East. With Babylon's victory, Egypt's vassals, including Judah, passed under Babylonian control. Shortly thereafter that same year Nabopolassar died, and Nebuchadnezzar succeeded him as king. Nebuchadnezzar then moved south and invaded Judah, also in 605 B.C. He took some royal and noble captives to Babylon (Dan. 1:1-3) including Daniel, whose name means "God is my judge" or "God is judging" or "God will judge," plus some of the vessels from Solomon's temple (2 Chron. 36:7). This was the first of Judah's three deportations in which the Babylonians took groups of Judahites to Babylon. The king of Judah at that time was Jehoiakim (2 Kings 24:1-4).

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Jehoiakim's son Jehoiachin (also known as Jeconiah and Coniah) succeeded him in 598 B.C. Jehoichin reigned only three months and 10 days (2 Chron. 36:9). Nebuchadnezzar invaded Judah again. At the turn of the year, in 597 B.C., he took Jehoichin to Babylon along with most of Judah's remaining leaders and the rest of the national treasures including young Ezekiel (2 Kings 24:10-17; 2 Chron. 36:10).

A third and final deportation took place approximately 11 years later, in 586 B.C. Jehoikim's younger brother Zedekiah, whose name Nebuchadnezzar had changed to Mattaniah, was then Judah's puppet king. He rebelled against Babylon's sovereignty by secretly making a treaty with Pharaoh Hophra under pressure from Jewish nationalists (Jer. 37-38). After a two-year siege, Jerusalem fell. Nebuchadnezzar returned to Jerusalem, burned the temple, broke down the city walls, and took all but the poorest of the Jews captive to Babylon. He also took Zedekiah prisoner to Babylon after he executed his sons and put out the king's eyes at Riblah in Aramea (modern Syria; 2 Kings 24:18-25:24).

Scope

Daniel, the main character from whom this book gets its name, was probably only a teenager when he arrived in Babylon in 605 B.C. The Hebrew words used to describe him, the internal evidence of chapter 1, and the length of his ministry seem to make this clear. He continued in office as a public servant at least until 538 B.C. (1:21) and as a prophet at least until 536 B.C. (10:1). Thus the record of his ministry spans 70 years, the entire duration of the Babylonian Captivity. He probably lived to be at least 85 years old and perhaps older.

Writer

There is little doubt among conservative scholars that Daniel himself wrote this book under the Holy Spirit's guidance. Probably he did so late in his life, which could have been about 530 B.C. or a few years later. Several Persian-derived governmental terms appear in the book. The presence of these words suggests that the book received its final polishing after Persian had become the official language of government. This would have been late in Daniel's life. What makes Daniel's authorship quite clear is both internal and external evidence.

Internally the book claims in several places that Daniel was its writer (8:1; 9:2, 20; 10:2). References to Daniel in the third person do not indicate that someone else wrote about him. It was customary for ancient authors of historical memoirs to write of themselves this way (cf. Exod. 20:2, 7).¹

Externally the Lord Jesus Christ spoke of this book as the writing of Daniel (Matt. 24:15; Mark 13:14). The Jews believed that Daniel was its writer from its earliest appearance. The early church father Jerome argued for Daniel's authorship against a contemporary critic of his, Porphyry, who contended that someone composed it about 165 B.C. and claimed that he was Daniel.

The Jews placed Daniel in the Writings section of their Bible.² They did this because Daniel was not a prophet in the sense in which the other Hebrew prophets were. He functioned as a prophet and wrote inspired Scripture, but he was a government official, an administrator in a Gentile land, rather than an official prophet.

"For though Christ spoke of Daniel's function as prophetic (Matt. 24:15), his position was that of governmental official and inspired writer, rather than ministering prophet (cf. Acts 2:29-30)."³

In contrast to Ezekiel, his contemporary in Babylon, Daniel lived and worked among Gentiles primarily, whereas Ezekiel live and ministered among the Israelites.⁴

The Greek and Latin translators of Daniel placed this book among the other major prophets in the Septuagint and Vulgate versions because of its prophetic content. That tradition influenced the scholars who produced our English versions.

Date

The dating of this book is one of the most controversial subjects in the field of Old Testament Introduction. The controversy is not due to the obscurity of evidence but to the presuppositions of critics.

It is quite easy to determine when Daniel lived and ministered because of the many historical references in this book. His fellow prophet Ezekiel also referred to him (cf. Ezek. 14:14, 20; 28:3). However because the book contains prophecies that Antiochus Epiphanies fulfilled in the second century B.C. many rationalistic critics who deny that the Bible contains predictive prophecy have said that Daniel could not have written it. They contend that it must have been written after Antiochus, namely, about 165 B.C. However there are many evidences within the book itself that point to its origin in the sixth century B.C.⁵ This modern criticism follows Porphyry's view. However no significant writer espoused a late date for the book after Jerome refuted Porphyry until the eighteenth century A.D. J. D. Michaelis revived Porphyry's theory in 1771, and it took root in the rationalistic intellectual soil of the Enlightenment. Since then many scholars who disbelieve in predictive prophecy have insisted that this book must have been the product of the Maccabean revolt (168-165 B.C.). Liberal critics still consider the late dating of Daniel to be one of the most assured results of modern scholarship. Nevertheless there is ample evidence in the book itself that Daniel wrote it and that it dates from the sixth century B.C.⁶

"One who claims that the book of Daniel is a product of the Maccabean age thereby denies that it is a work of true predictive prophecy as it purports to be. Furthermore, if the book of Daniel comes from the age of the Maccabees, I do not see how it is possible to escape the conclusion that the book is also a forgery, for it claims to be a revelation from God to the Daniel who lived in Babylon during the exile."⁷

Languages

Daniel is one of the few books in the Old Testament that was originally written in two different languages. One was Aramaic (also known as Chaldee or Syriac), the common language of the ancient Near East, and the other was Hebrew.⁸ The Aramaic portions deal with matters pertaining to all the citizens of the Babylonian and Persian empires whereas the Hebrew sections describe predominantly Jewish concerns and God's plans for Israel. Probably Daniel wrote the Aramaic sections for the benefit of his Gentile neighbors, and he wrote the whole book for the Jews who could read both languages.

Purpose

To the interested observer of Israel's fortunes in Daniel's time, it seemed that Yahweh had either become impotent or had abandoned His chosen people. The gods of Assyria and Babylon had apparently triumphed over Him. His temple lay in ruins, His capital had been ravaged and stood empty and vulnerable, and His people were living as unhappy captives in a foreign land.

At such a time as this, God revealed His supernatural power. He did so to demonstrate that He is the one true God and that He is still sovereign over the affairs of humanity and history. He manifested his power to the supreme rulers of Babylon and Persia that they might know that He governs over all from heaven. This was a time in Israel's history similar to the time just before the Exodus. Israel was in captivity, and Israel's God was in disgrace. Daniel contains proof of God's sovereignty, which the plagues and the crossing of the Red Sea demonstrated to Pharaoh and the Egyptians. Daniel, as Exodus, relates several "contests" between false gods and Yahweh in which Israel's God proves to be the only true and living God. Like Daniel, Esther also shows God working for His people during a period of their divine discipline.

"The predominant message is that God's people will experience suffering and be threatened with extinction, but that will not be the end of the story because their God is the living and all-powerful God who will get glory by vindicating His name and who will save them."⁹

"Daniel's purpose in writing blended the two themes of prophecy and piety. He wrote first to show God's future program for the nation of Israel (in light of her fall) during and after the times of the Gentiles.' Second, he wrote to show what the believers' present response should be as they await the coming kingdom of God. Daniel encouraged his readers to remain faithful to God in a hostile society while they waited for God's promised kingdom."¹⁰

Theology

Theologically the book stresses the sovereignty of God.

"The absolute sovereignty and transcendence of God above all angels and men literally permeates the book."¹¹

"The theme running through the whole book is that the fortunes of kings and the affairs of men are subject to God's decrees, and that he is able to accomplish his will despite the most determined opposition of the mightiest potentates on earth."¹²

"The collapse and fall of both Israel and Judah notwithstanding, the book of Daniel makes crystal clear that the Lord God remains absolutely sovereign over human affairs. This is apparent in the present, despite political and religious conditions that might suggest otherwise, and in the future, when there would be no doubt in anyone's mind."¹³

The miracles recorded in chapters 1-6 show God's sovereignty at work for His people. The prophecies in chapters 7-12 show His sovereignty over the Gentile nations and Israel by unveiling what He will do with them far into the future. Especially the period that Jesus Christ referred to as "the times of the Gentiles" (Luke 21:24) is the focus of this revelation.

"The times of the Gentiles is that extended period of time in which the land given in covenant by God to Abraham and his descendants is occupied by Gentile powers and the Davidic throne is empty of any rightful heir in the Davidic line. The times of the Gentiles, beginning with Nebuchadnezzar's invasion of Jerusalem in 605 B.C., will continue till the Messiah returns. Then Christ will subdue nations, deliver the land of Israel from its Gentile occupants, and bring the nation Israel into her covenanted blessings in the millennial kingdom."¹⁴

These prophecies also reveal the fulfillment of God's great redemptive plan that began at the Fall and will culminate in the return and reign of the Son of Man on the earth.

A third theological emphasis is the power of prayer. God's working in response to His people's prayers is evident everywhere in this book, particularly in the first six chapters and in chapters 9 and 10.

Another theological theme is the indomitable grace of God. Even though the Jews had failed Him miserably, God revealed that He had not cast off His people Israel. He was disciplining them presently, but He has a future for them as a nation (cf. Rom. 11:29). Furthermore He will fulfill His promises to the patriarchs regarding Gentile blessing too.

Genre

Daniel is a book of prophecy.

"Among the great prophetic books of Scripture, none provides a more comprehensive and chronological prophetic view of the broad movement of history than the book of Daniel. Of the three prophetic programs revealed in Scripture, outlining the course of the nations, Israel, and the church, Daniel alone reveals the details of God's plan for both the nations and Israel. Although other prophets like Jeremiah had much to say to the nations and Israel, Daniel brings together and interrelates these great themes of prophecy as does no other portion of Scripture. For this reason, the book of Daniel is essential to the structure of prophecy and is the key to the entire Old Testament prophetic revelation. A study of this book is, therefore, not only important from the standpoint of determining the revelation of one of the great books of the Old Testament but is an indispensable preliminary investigation to any complete eschatological system."¹⁵

"In NT prophecy Daniel is referred to more than any other OT book. Moreover, it contains more fulfilled prophecies than any other book in the Bible."¹⁶

"In many respects, the book of Daniel is the most comprehensive prophetic revelation of the Old Testament, giving the only total view of world history from Babylon to the second advent of Christ and interrelating Gentile history and prophecy with that which concerns Israel. Daniel provides the key to the overall interpretation of prophecy, is a major element in premillennialism, and is essential to the interpretation of the book of Revelation. Its revelation of the sovereignty and power of God has brought assurance to Jew and Gentile alike that God will fulfill His sovereign purposes in time and eternity."¹⁷

Daniel is one of three Old Testament books that is apocalyptic. The apocalyptic sections are chapters 2, 7, 8, and 10-12. The other two books are Ezekiel (37:1-14; 40:1-48:35) and Zechariah (1:7-6:8). In the New Testament, Revelation is the only apocalyptic book.¹⁸ Apocalyptic literature is a particular genre (literary type).

"Apocalyptic literature is symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological."¹⁹

"The book of Daniel is unquestionably the key to all biblical prophecy. It is the great apocalyptic book of the Old Testament, whereas Revelation is that of the New Testament. Passages such as Matthew 24-25, Mark 13, Luke 21, and the book of Revelation are unintelligible without a knowledge of the book of Daniel."²⁰

"No one who has reverently studied the book of Daniel in the context of the completed Scriptures can deny the crucial contribution of this book to God's complete prophetic revelation. Our Lord spoke often of the kingdom of heaven' (Matt. 5:3; Dan. 2:44) and of Himself as the son of man' (Matt. 26:64; Dan. 7:13-14). Looking toward His second coming to the earth, He referred to a great tribulation, such as has not occurred since the beginning of the world until now' (Matt. 24:21; cf. Dan. 12:1), and to the abomination of desolation' that will stand in the Temple (Matt. 24:15; Dan. 9:27; 12:11). The apostle Paul also referred to this work of the man of lawlessness' (2 Thess. 2:3-4; cf. Dan. 7:25; 11:36-39) but rejoiced that someday the saints will judge the world' (1 Cor. 6:1; Dan. 7:18, 22, 27)."²¹

Message²²

The Book of Daniel contains many unique and significant emphases. I would like to point out some of these first before we organize them into an explanation of what God has given us this book to reveal.

Theologically Daniel stresses the sovereignty of God. Specifically it shows that God is wise enough and powerful enough to control and to create history.

Philosophically Daniel reveals the course and the culmination of good and evil throughout human history.

Hermeneutically we see that God teaches His people what will happen in the future by helping them to appreciate what has happened in the past. In other words, we learn to understand the future by studying the past. The future builds on the past and is an extension of the past.

Pedagogically we observe that God teaches us by going from the simple to the complex, from the known to the unknown. This applies as we look back on history, and it applies as we look forward in prophecy. For example, God gave Daniel simple visions first and then more complex ones later that built on the earlier ones. The first vision in Daniel is the most simple to interpret, and the last one is the most difficult to interpret.

Temporally the book proceeds from what happened in the past to what will happen in the future. Some students of the book divide it into two parts: history (chs. 1-6), and prophecy (chs. 7-12). This illustrates how the content of this book moves generally from past events to future events.

Anthropologically Daniel deals with two groups of people that occupy planet earth in time: Israel and the Gentiles. Some students of the book, including myself, prefer to divide it into three parts. We believe that the languages that Daniel wrote in reflect his emphases on revelation stressing particularly Gentiles or Jews in the various sections of the book.

Chronologically the revelation in Daniel advances from the present, to the near future, to the far future from Daniel's perspective. Even liberal students of the book admit this. From Daniel's perspective in history, some of what God revealed to him involved what was past, and some was future. From our perspective, we can see that what God revealed was not just past and future for him but past, near future, and far future.

Now with this background, let us turn to the major revelations in the Book of Daniel. The contrasts are observational; they help us see what is here clearly. The major revelations are interpretational; they help us understand what is here clearly. I am now going to suggest what is significant about what we observe. There are essentially two major revelations.

The first major revelation is that Yahweh is sovereign in history. By history I mean what is past. In Daniel, God has proved that He is the ultimate ruler of the world by the way things turned out in the past. Half the book deals with history; the other half, generally speaking, deals with prophecy.

God has revealed much evidence in this book that He is sovereign over history, that He has made it turn out the way He has wanted it to turn out. We find this evidence particularly in the record of the three rulers in chapters 1-6.

We have the most evidence in the record of Nebuchadnezzar.

In the first chapter we read, "The Lord (Adonai) gave Jehoiakim king of Judah into his [Nebuchadnezzar's] hand" (1:2). All the events of chapter 1, beginning with Daniel's insignificance in Judah and his quick rise to great significance in Babylon, demonstrate God's sovereignty in the past.

In chapter 2, we have the vision of Nebuchadnezzar's image that gets crushed by a stone that flies at it from heaven. This revelation teaches that all the kingdoms of the earth are subject to the kingdom of heaven. Daniel's own testimony to God's sovereignty in 2:20-22 expresses the main point of this dream, which the most powerful king in the ancient world received from God.

In chapter 3, we see how God takes care of people who acknowledge His sovereignty, namely Shadrach, Meshach, and Abed-nego.

In chapter 4 we see how He takes care of people who do not, namely Nebuchadnezzar. Learning who is the ultimate authority and responding appropriately to Him is extremely important for all human beings.

Belshazzar was the second king through whom God revealed His sovereignty (ch. 5). Belshazzar could not read the handwriting on the wall, but Daniel could. The God of heaven had evaluated the king on earth, had found him deficient, and had decided to replace him. What a demonstration of Yahweh's sovereignty we have in this chapter!

The third king was Darius (ch. 6). When Darius visited the lion's den early in the morning, he voiced a question that all people have asked. The Jews of Daniel's day, whom their Gentile enemies had wrenched from the land that Yahweh had promised them and given them, were asking this question. Darius said, "Has your God, whom you constantly serve, been able to deliver you from the lion's mouth?" (6:20). Remember that the lion was a symbol of Babylon (7:4). Daniel's reply testified to Yahweh's sovereignty: "My God . . . shut the lions' mouths, and they have not harmed me" (6:22). This is the historical evidence of Yahweh's sovereignty that provided a base of confidence for the prophet, and for the reader, to believe that He is sovereign over the future too.

How were Daniel and his three friends able to perceive the fact that God is sovereign when most people did not? There are three keys to their spiritual perception that this book identifies for our education.

First, they separated themselves unto God and His will. Daniel did this in chapter 1. We read that his three friends did it in chapter 3.

Second, in response to their choice to separate to His will God gave them the ability to understand His will (1:20; 3:30).

Third, the outcome of their decision and God's provision was the glorification of God publicly (3:28-29; 4:34-35; 6:25-27).

Notice also how God communicated the fact of His sovereignty to Daniel and through him to others. Notice His methods.

First, Daniel's contemporaries saw God's wisdom manifest through His own servants in their ability to interpret dreams and visions that no one else could interpret (1:20; 2:10; 5:11-12). The Jews who returned to the land to reestablish life there needed this wisdom, and God's provision of it to Daniel and his friends would have encouraged them.

Second, Daniel's contemporaries saw God's power manifest through His own servants in His care of them (1:15, 21; 2:48-49; 3:24-26, 30; 5:29; 6:28). The many instances in which God protected His own who had committed themselves to following Him faithfully would have encouraged Daniel's contemporaries particularly. They encourage us too.

A second major revelation of the Book of Daniel is God's sovereignty in the future. He has shown us that He is sovereign over the past in history, and now He asks us to believe that He is sovereign over the future in prophecy. The foci of prophecy in this book are three.

The first general subject of prophecy in Daniel is the Gentiles. We might speak of this as humanity in general. He told us how He would direct the affairs of Gentile world powers in the future.

He did this by comparing nations to the parts of an image of a person and to various beasts. What He showed Daniel about Gentile world powers under the image of the man (ch. 2) revealed their external manifestations primarily: their relative power and glory. What He showed Daniel about them under the figures of beasts (chs. 7 and 8) revealed their internal character primarily: their haughtiness, brutality, aggressiveness, vileness, etc. Notice that these were all beasts and birds of prey symbolizing their hostility toward one another.

The second general subject of prophecy in Daniel is the Israelites. This is a particular element within humanity, namely Israel. God also told us how He would direct the affairs of His chosen people in the future.

Essentially He did this in two stages both of which were future from Daniel's perspective in history but only one of which is future from our perspective. The first stage, or near future, involved Israel's affairs culminating in a great persecution under a Greek ruler, namely Antiochus Epiphanes (9:23-26; 11:2-35). This persecution happened in the second century B.C. The second stage, or far future, involved Israel's affairs culminating in a greater persecution under a Roman ruler, namely the Antichrist (9:27; 11:36-45). This would happen in the far future.

Daniel struggled to understand this revelation because the two antagonists were both future from his perspective. God did not specify that they would be separate individuals. We can understand this revelation more easily than Daniel could because one antagonist has appeared and the other has not yet appeared. Similarly the Old Testament prophets struggled to understand God's revelation about the two advents of Christ (Isa. 61:1-2). From our perspective we now understand that He had always predicted two advents of Messiah and that we live between them.

The third general subject of prophecy in Daniel is God Himself. As I have mentioned, it is God's sovereign control over time and space that He stressed in the Book of Daniel. However, two sub-revelations help us appreciate Yahweh's sovereignty, namely His wisdom and His power.

Absolute sovereignty demands perfect wisdom and limitless power. We can see God's perfect wisdom in His insight into the course of history and in His ability to impart that wisdom (insight) to His prophet. We can see God's limitless power in His setting up and taking down Gentile kingdoms and in His delegating great worldly power to His prophet.

We come now to the "so what" of the book. We have observed several important characteristics of this book and have pointed out the significant major revelation. We have done observation and interpretation of the book as a whole, so now we will do application. What effect did God intend that this book should have on the readers, the original Jewish readers of Daniel's day and us in our day? Let me suggest three applications.

First, we must apply the revelation that God is sovereign by acknowledging it and by submitting to Him. We need to know that God is sovereign, to have an unshakable conviction that God is in control, to believe that He is the ultimate ruler over all the affairs of humankind. The Book of Daniel can strengthen this belief in us. However, we must not just reckon this fact as true. We must also yield ourselves to Him as Daniel and His three friends did. If He is sovereign, then we must submit to His will. His slightest wish must be for us a command. We must live according to His revealed will.

Second, as we submit to His sovereignty we can understand what is going on in history. In this book God has revealed that He is guiding the course of evil to its end, which is destruction. He has also revealed that He is guiding the course of good to its end, which is victory.

Some people are saying that the days in which we live are the most wonderful that the world has ever seen. The world is getting better and better, and utopia is just around the corner. With just a few more modifications, we can realize a world order that will surpass anything in the past.

Other people say the world is getting worse and worse. Crime and violence are running rampant. We are just the push of a button away from extinction as a race. Which is true?

Daniel reveals that both are true. If both are true, we seem to be headed for a crisis, a final conflict between the forces of good and evil. Daniel reveals that that crisis is coming. It also tells us what the outcome of that conflict will be. God will intervene in history to terminate evil and to establish good. The stone from heaven will crush the image that represents Gentile world dominion.

Third, how should we then live? We should live as Daniel and his three friends did. We should separate ourselves unto God and His will. We should receive inspiration to persevere from the insight that He has given to us in this revelation. Moreover we should worship the sovereign God of the universe who, in His infinite wisdom and power, will eventually raise His own to everlasting life and reward them with participation in His coming kingdom (12:2-3, 13).

Constable: Daniel (Outline)

Outline

I. The character of Daniel ch. 1

A. Historical background 1:1-2

B. Nebuchadnezzar's training program for promising youths 1:3-7

C. Daniel's resolve to please Yahweh 1:8-13

D. The success of the test 1:14-16

E. God's blessing of Daniel and his friends 1:17-21

II. The Times of the Gentiles: God's program for the world chs. 2-7

A. Nebuchadnezzar's first dream: the big picture ch. 2

1. The king's dream 2:1-3

2. The failure of the king's wise men 2:4-13

3. Daniel's request for time 2:14-16

4. Daniel's reception of a revelation and his thanksgiving 2:17-23

5. Daniel's appearance before Nebuchadnezzar 2:24-30

6. What Nebuchadnezzar saw in his dream 2:31-35

7. The interpretation of Nebuchadnezzar's dream 2:36-45

8. The consequences of Daniel's interpretation 2:46-49

B. Nebuchadnezzar's golden image ch. 3

1. The worship of Nebuchadnezzar's statue 3:1-7

2. The charge against Shadrach, Meshach, and Abed-nego 3:8-12

3. The response of Shadrach, Meshach, and Abed-nego 3:13-18

4. The execution of the king's command 3:19-23

5. God's deliverance of His servants 3:24-27

6. The consequences of God's deliverance 3:28-30

C. Nebuchadnezzar's pride and humbling ch. 4

1. Nebuchadnezzar's introductory doxology 4:1-3

2. The king's frustration over his second dream 4:4-8

3. Nebuchadnezzar's account of his dream 4:9-18

4. Daniel's interpretation 4:19-27

5. The fulfillment of threatened discipline 4:28-33

6. Nebuchadnezzar's restoration 4:34-37

D. Belshazzar's feast ch. 5

1. Belshazzar's dishonoring of Yahweh 5:1-4

2. God's revelation to Belshazzar 5:5-9

3. The queen's counsel 5:10-12

4. Belshazzar's request of Daniel 5:13-16

5. Daniel's rebuke of Belshazzar 5:17-24

6. Daniel's interpretation of the writing 5:25-28

7. Daniel's rise and Belshazzar's fall 5:29-31

E. Darius' pride and Daniel's preservation ch. 6

1. Daniel's promotion in the Persian government 6:1-3

2. The conspiracy against Daniel 6:4-9

3. Daniel's faithfulness and Darius' predicament 6:10-15

4. Daniel in the lions' den 6:16-18

5. Daniel's deliverance and his enemies' destruction 6:19-24

6. Darius' decree and praise of Yahweh 6:25-28

F. Daniel's vision of future world history ch. 7

1. The four beasts 7:1-8

2. The Ancient of Days and the destruction of the fourth beast 7:9-12

3. The Son of Man's kingdom 7:13-14

4. The interpretation of the four beasts 7:15-18

5. Daniel's request for interpretation of the fourth beast 7:19-22

6. The interpretation of the fourth beast 7:23-25

7. The end of the fourth beast and the beginning of the everlasting kingdom 7:26-28

III. Israel in relation to the Gentiles: God's program for Israel chs. 8-12

A. Daniel's vision of the ram and the goat ch. 8

1. The setting of the vision 8:1

2. The ram 8:2-4

3. The goat 8:5-8

4. The little horn on the goat 8:9-14

5. The interpretation of this vision 8:15-26

6. The result of this vision 8:27

B. Daniel's vision of the 70 sevens ch. 9

1. Jeremiah's prophecy of Jerusalem's restoration and Daniel's response 9:1-3

2. Daniel's prayer of confession 9:4-14

3. Daniel's petition for restoration 9:15-19

4. God's response to Daniel's prayer 9:20-23

5. The revelation of Israel's future in 70 sevens 9:24-27

C. Daniel's most detailed vision of the future chs. 10-12

1. Daniel's preparation to receive the vision 10:1-11:1

2. The near future 11:2-35

3. The distant future 11:36-12:4

4. The end of Israel's trials 12:5-13

This outline reflects the linguistic divisions of the book, chapters 1 and 8-12 having been written in Hebrew, and chapters 2-7 in Aramaic.

Many students of the book simply divide it into two parts.

I. The history of Daniel chs. 1-6

II. The prophecies of Daniel chs. 7-12

Constable: Daniel

Daniel

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King, Geoffrey R. Daniel. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1966.

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Copyright 2003 by Thomas L. Constable

Haydock: Daniel (Book Introduction)

THE PROPHECY OF DANIEL.

INTRODUCTION.

DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, "as wise as Daniel;" (Ezechiel xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe[Noah] and Job, as three persons most eminent for virtue and sanctity. (Ezechiel xiv.) He is not commonly numbered by the Hebrews among the prophets, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself. (Matthew xxiv.; Mark xiii.; Luke xxi.) (Challoner) --- The ancient Jews ranked him among the greatest prophets. (Josephus, Antiquities x. 12., and 1 Machabees ii. 59.) Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theodoret) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. (St. Jerome) --- But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Hebrew or Chaldee else how should we have the version of Theodotion, which the Church has substituted instead of the Septuagint as that copy was become very incorrect, and is now lost? (Calmet) --- Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. (Kennicott.) --- In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. (Calmet) --- This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, that that of St. Matthew's Hebrew original, and of the Chaldee of Judith, &c. will evince that their works are spurious. (Haydock) ---Extracts of (Calmet) Aquila and Symmachus seen by St. Jerome, (Worthington) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. (Calmet) See St. Jerome in Jeremias xxix. 12. and xxxii. 44. --- But now as the Church ( the pillar of truth ) has spoken, all farther controversy ought to cease; (Haydock) and we should follow the precept, Remove not the landmarks which thy fathers have placed. (Deuteronomy xix. 14.) See N. Alex. [Alexander Noel] t. ii. St. Jerome, who sometimes calls these pieces "fables," explains himself, by observing, that he had delivered "not his own sentiments," but those of the Jews: quid illi contra nos dicere soleant. (Calmet) --- If he really denied their authority, his opinion ought not to outweigh that of so many other (Haydock) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See St. Cyprian, &c., also the observations prefixed to Tobias, (Worthington) and p. 597. (Haydock) --- Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance. (Watson) --- Daniel, according to Sir Isaac Newton, resembles the Apocalypse (as both bring us to the end of the Roman empire) and is "the most distinct in order of time, and easiest to be understood; and therefore, in those things that relate to the last times, he must be made a key to the rest." (Bp. Newton.) --- Yet there are many difficulties which require a knowledge of history; (St. Jerome; Worthington) and we must reflect on the words of Christ, He that readeth, let him understand. (Matthew xxiv. 15.) Daniel (Haydock) is supposed to have died at court, (Calmet) aged 110, having written many things of Christ. (Worthington) --- His name is not prefixed to his book, yet as Prideaux observes, he sufficiently shews himself in the sequel to be the author. (Haydock)

Gill: Daniel (Book Introduction)

INTRODUCTION TO DANIEL

This book is called, in the Vulgate Latin version, "the Prophecy of Daniel"; and in the Syriac and Arabic versions "the Prophecy of Daniel the Prophet". This Daniel was of the children of Judah, that were carried captive into Babylon with Jehoiakim; and was of princely blood, if not of the royal seed, as appears from, Dan 1:3. Josephus ^a is express for it, that he was of the kindred and family of Zedekiah: and Saadiah Gaon ^b says he was of the seed of Hezekiah, and so fulfilled the prophecy in 2Ki 20:18. As to what the author of the "Lives of the Prophets", ascribed to Epiphanius, says ^c, that he was born in upper Bethabara, not far from Jerusalem, it is not to be depended on; or that his father's name was Sabaam, according to a tradition mentioned by the true Epiphanius ^d. The Jews ^e would have it that this book was not written by Daniel himself, but by the men of the great synagogue; though it is evident, from the book itself, that Daniel is the writer of it, as from Dan 7:1. That he wrote books, which were received, read, and believed by the Jews as of God, is affirmed by Josephus ^f; and the Jews in general acknowledge that this book was written by the influence of the Holy Spirit, but not by prophecy; they, without any foundation, distinguishing between the Holy Spirit and prophecy. And so Maimonides says ^g, it is the general consent of their nation, that this book is among the holy writings, but not among the Prophets; nor will they allow Daniel to be a prophet: the reasons they give are frivolous; what seems to have induced them to degrade him is the manifest prophecy of the time of the Messiah's coming in this book, which sometimes they are obliged to own is fixed in it. They tell us a story of Jonathan ben Uzziel, that having finished his paraphrase of the Prophets, thought to have wrote one on the Hagiographa, or holy writings, among which they place the book of Daniel; but was forbid by "Bath Kol", or a voice from heaven, giving this as a reason, because that in it is contained the end of the Messiah ^h, the precise time of his coming; and the gloss on the passage adds, by way of explanation,

"in the book of Daniel;''

though elsewhere they would have it, that after it was made known to Daniel, it was taken away from him. For so, they say ⁱ, there are two men to whom the end was revealed, and afterwards it was hidden from them; and these are they, Jacob and Daniel: from Daniel, according to Dan 12:4, "but thou, O Daniel, shut up the words, and seal the book &c.", from Jacob, Gen 49:1, "that I may tell you that which shall befall you in the last days". Yet the prophecy of Daniel was so clear, with respect to the time of the Messiah's coming, that one of their Rabbins, who lived about fifty years before the coming of Christ, asserted that the time of the Messiah, as signified by Daniel, could not be deferred longer than those fifty years ^k; and a most glaring prophecy it is, and sufficient to denominate Daniel a prophet, as well as many more contained in this book. And, after all, Maimonides himself owns, that he, and the other writers of the Hagiographa, or holy writings, may be called prophets in general. And Aben Ezra observes of Daniel, in his preface, that he delivered out prophecies of things now past, and of things to come; yea, he expressly calls him a prophet on Dan 1:17. And Jacchiades, another of their commentators on this book, says that he attained to the highest degree of prophecy. To which may be added the testimony of Josephus ^l, who says he was one of the greatest prophets, and to be preferred to others; since he not only predicted things future, but fixed the time when they should come to pass. And, above all, and what should satisfy us Christians, he is expressly called a prophet by our Lord, Mat 24:15. There are no other authentic writings of Daniel, which bear his name; the stories of Susannah, and of Bel and the Dragon, which make the "thirteenth" and "fourteenth" chapters in the Greek of Theodotion, and in the Vulgate Latin version, are apocryphal and spurious. The Oriental writers make Daniel the author of a volume, entitled, "Principles relating to the Explanation of Dreams". And there is another book in the king of France's library, with this title, "Odmath-al-mantoul ân Daniel al-nabi"; which contains predictions of the Prophet Daniel, received by tradition from him. This is a book which abounds with falsities, forged by the Mahometans, and founded on the real prophecies of Daniel ^m. This book, written by him, is partly historical, relating facts in which he was concerned; and partly prophetic, of things that should happen from his time to the end of the world, and especially of the Messiah and his kingdom; and it is written partly in Hebrew, and partly in Chaldee. This great man, as he was both in nature and grace, in religion and politics, lived throughout the captivity, but does not seem ever to have returned into Judea; but continued in the courts of the kings of the Medes and Persians, to take care of the affairs of his people the Jews. Where he died, and was buried, is not certain. Some say in Babylon; and others, which is more likely, at Susa on the Tigris, where he was in the third year of Cyrus, Dan 10:1. So says Abulfeda ⁿ; with which agrees the account of Benjamin of Tudela ^o.

Gill: Daniel 1 (Chapter Introduction)

INTRODUCTION TO DANIEL 1.

This chapter begins with an account of the first captivity of the Jews, in the times of Jehoiakim; of which captivity Daniel was one, and it is mentioned on his account, Dan 1:1, who, with others, were selected by the order of the king of Babylon, to be educated in the learning of the Chaldeans, and to be maintained at his expense, in order to be his ministers, Dan 1:3, but Daniel and his three companions refused the king's meat and wine, lest they should be defiled; in which they were indulged by their governor, after trial being made, that they were fairer and fatter for it, Dan 1:8, and, at the end of the time appointed, they appeared to have a large share of knowledge, wisdom, and learning; upon which they were taken into the king's court and service, Dan 1:17, and the chapter is concluded with observing the long continuation of Daniel here, even to the first year of Cyrus, Dan 1:21.