Daniel 1:1

WEB

In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon to Jerusalem, and besieged it.

KJV

In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.

Commentary

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 ( ver. 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, ver. 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, ver. 8-16 . IV. Their wonderful improvement, above all their fellows, in wisdom and knowledge, ver. 17-21 . 1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. 2 And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. 3 And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes; 4 Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans. 5 And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. 6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: 7 Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. I. Of the first descent which Nebuchadnezzar, king of Babylon, in the first year of his reign, made upon Judah and Jerusalem, in the third year of the reign of Jehoiakim, and his success in that expedition ( v. 1, 2 ): He besieged Jerusalem, soon made himself master of it, seized the king, took whom he pleased and what he pleased away with him, and then left Jehoiakim to reign as tributary to him, which he did about eight years longer, but then rebelled, and it was his ruin. Now from this first captivity most interpreters think the seventy years are to be dated, though Jerusalem was not destroyed, nor the captivity completed, till about nineteen years after, In that first year Daniel was carried to Babylon, and there continued the whole seventy years (see v. 21 ), during which time all nations shall serve Nebuchadnezzar, and his son, and his son's son, Jer. xxv. 11 . This one prophet therefore saw within the compass of his own time the rise, reign, and ruin of that monarchy; so that it was res unius ætatis--the affair of a single age, such short-lived things are the kingdoms of the earth; but the kingdom of heaven is everlasting. The righteous, that see them taking root, shall see their fall, Job v. 3; Prov. xxix. 16 . Mr. Broughton observes the proportion of times in God's government since the coming out of Egypt: thence to their entering Canaan forty years, thence seven years to the dividing of the land, thence seven Jubilees to the first year of Samuel, in whom prophecy began, thence to this first year of the captivity seven seventies of years, 490 (ten Jubilees), thence to the return one seventy, thence to the death of Christ seven seventies more, thence to the destruction of Jerusalem forty years. II. The improvement he made of this success. He did not destroy the city or kingdom, but did that which just accomplished the first threatening of mischief by Babylon. It was denounced against Hezekiah, for showing his treasures to the king of Babylon's ambassadors ( Isa. xxxix. 6, 7 ), that the treasures and the children should be carried away, and, if they had been humbled and reformed by this, hitherto the king of Babylon's power and success should have gone, but no further. If less judgments do the work, God will not send greater; but, if not, he will heat the furnace seven times hotter. Let us see what was now done. 1. The vessels of the sanctuary were carried away, part of them, v. 2 . They fondly trusted to the temple to defend them, though they went on in their iniquity. And now, to show them the vanity of that confidence, the temple is first plundered. Many of the holy vessels which used to be employed in the service of God were taken away by the king of Babylon, those of them, it is likely, which were most valuable, and he brought them as trophies of victory to the house of his god, to whom, with a blind devotion, he gave praise of his success; and having appropriated these vessels, in token of gratitude, to his god, he put them in the treasury of his temple. See the righteousness of God; his people had brought the images of other gods into his temple, and now he suffers the vessels of the temple to be carried into the treasuries of those other gods. Note, When men profane the vessels of the sanctuary with their sins it is just with God to profane them by his judgments. It is probable that the treasures of the king's house were rifled, as was foretold, but particular mention is made of the taking away of the vessels of the sanctuary because we shall find afterwards that the profanation of them was that which filled up the measure of the Chaldeans' iniquity, ch. v. 3 . But observe, It was only part of them that went now; some were left them yet upon trial, to see if they would take the right course to prevent the carrying away of the remainder. See Jer. xxvii. 18 . 2. The children and young men, especially such as were of noble or royal extraction, that were sightly and promising, and of good natural parts, were carried away. Thus was the iniquity of the fathers visited upon the children. These were taken away by Nebuchadnezzar, (1.) As trophies, to be made a show of for the evidencing and magnifying of his success. (2.) As hostages for the fidelity of their parents in their own land, who would be concerned to conduct themselves well that their children might have the better treatment. (3.) As a seed to serve him. He took them away to train them up for employments and preferments under him, either out of an unaccountable affectation, which great men often have, to be attended by foreigners, though they be blacks, rather than by those of their own nation, or because he knew that there were no such witty, sprightly, ingenious young men to be found among his Chaldeans as abounded among the youth of Israel; and, if that were so, it was much for the honour of the Jewish nation, as of an uncommon genius above other people, and a fruit of the blessing. But it was a shame that a people who had so much wit should have so little wisdom and grace. Now observe, [1.] The directions which the king of Babylon gave for the choice of these youths, v. 4 . They must not choose such as were deformed in body, but comely and well-favoured, whose countenances were indexes of ingenuity and good humour. But that is not enough; they must be skilful in all wisdom, and cunning, or well-seen in knowledge, and understanding science, such as were quick and sharp, and could give a ready and intelligent account of their own country and of the learning they had hitherto been brought up in. He chose such as were young, because they would be pliable and tractable, would forget their own people and incorporate with the Chaldeans. He had an eye to what he designed them for; they must be such as had ability in them to stand in the king's palace, not only to attend his royal person, but to preside in his affairs. This is an instance of the policy of this rising monarch, now in the beginning of his reign, and was a good omen of his prosperity, that he was in care to raise up a succession of persons fit for public business. He did not, like Ahasuerus, appoint them to choose him out young women for the service of his government. It is the interest of princes to have wise men employed under them; it is therefore their wisdom to take care for the finding out and training up of such. It is the misery of this world that so many who are fit for public stations are buried in obscurity, and so many who are unfit for them are preferred to them. [2.] The care which he took concerning them. First, For their education. He ordered that they should be taught the learning and tongue of the Chaldeans. They are supposed to be wise and knowing young men, and yet they must be further taught. Give instructions to a wise man and he will increase in learning. Note, Those that would do good in the world when they grow up must learn when they are young. That is the learning age; if that time be lost, it will hardly be redeemed. It does not appear that Nebuchadnezzar designed they should learn the unlawful arts that were used among the Chaldeans, magic and divination; if he did, Daniel and his fellows would not defile themselves with them. Nay, we do not find that he ordered them to be taught the religion of the Chaldeans, by which it appears That he was at this time no bigot; if men were skilful and faithful, and fit for his business, it was not material to him what religion they were of, provided they had but some religion. They must be trained up in the language and laws of the country, in history, philosophy, and mathematics, in the arts of husbandry, war, and navigation, in such learning as might qualify them to serve their generation. Note, It is real service to the public to provide for the good education of the youth. Secondly, For their maintenance. He provided for them three years, not only necessaries, but dainties for their encouragement in their studies. They had daily provision of the king's meat, and of the wine which he drank, v. 5 . This was an instance of his generosity and humanity; though they were captives, he considered their birth and quality, their spirit and genius, and treated them honourably, and studied to make their captivity easy to them. There is a respect due to those who are well-born and bred when they have fallen into distress. With a liberal education there should be a liberal maintenance. III. A particular account of Daniel and his fellows. They were of the children of Judah, the royal tribe, and probably of the house of David, which had grown a numerous family; and God told Hezekiah that of the children that should issue from him some should be taken and made eunuchs, or chamberlains, in the palace of the king of Babylon. The prince of the eunuchs changed the names of Daniel and his fellows, partly to show his authority over them and their subjection to him, and partly in token of their being naturalized and made Chaldeans. Their Hebrew names, which they received at their circumcision, had something of God, or Jah, in them: Daniel--God is my Judge; Hananiah--The grace of the Lord; Mishael--He that is the strong God; Azariah--The Lord is a help. To make them forget the God of their fathers, the guide of their youth, they give them names that savour of the Chaldean idolatry. Belteshazzar signifies the keeper of the hidden treasures of Bel; Shadrach --The inspiration of the sun, which the Chaldeans worshipped; Meshach -- Of the goddess Shach, under which name Venus was worshipped; Abed-nego, The servant of the shining fire, which they worshipped also. Thus, though they would not force them from the religion of their fathers to that of their conquerors, yet they did what they could by fair means insensibly to wean them from the former and instil the latter into them. Yet see how comfortably they were provided for; though they suffered for their fathers' sins they were preferred for their own merits, and the land of their captivity was made more comfortable to them than the land of their nativity at this time would have been. 8 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. I. That Daniel was a favourite with the prince of the eunuchs ( v. 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, ch. ix. 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 ( Ps. cvi. 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, v. 8 . And having communicated his purpose, with the reasons of it, to his fellows, they concurred in the same resolution, as appears, v. 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. xi. 45, 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 ( Ps. cxli. 4 ), and Solomon's precept, Be not desirous of dainties, for they are deceitful meat ( Prov. xxiii. 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, v. 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," v. 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, v. 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 ( v. 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. 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. I. Their great attainments in learning, v. 17 . They were very sober and diligent, and studied hard; and we may suppose their tutors, finding them of an uncommon capacity, took a great deal of pains with them, but, after all, their achievements are ascribed to God only. It was he that gave them knowledge and skill in all learning and wisdom; for every good and perfect gift is from above, from the Father of the lights. It is the Lord our God that gives men power to get this wealth; the mind is furnished only by him that formed it. The great learning which God gave these four children was, 1. A balance for their losses. They had, for the iniquity of their fathers, been deprived of the honours and pleasures that would have attended their noble extraction; but, to make them amends for that, God, in giving them learning, gave them better honours and pleasures than those they had been deprived of. 2. A recompence for their integrity. They kept to their religion, even in the minutest instances of it, and would not so much as defile themselves with the king's meat or wine, but became, in effect, Nazarites; and now God rewarded them for it with eminency in learning; for God gives to a man that is good in his sight, wisdom, and knowledge, and joy with them, Eccl. ii. 26 . To Daniel he gave a double portion; he had understanding in visions and dreams; he knew how to interpret dreams, as Joseph, not by rules of art, such as are pretended to be given by the oneirocritics, but by a divine sagacity and wisdom which God gave him. Nay, he was endued with a prophetic spirit, by which he was enabled to converse with God, and to receive the notices of divine things in dreams and visions, Num. xii. 6 . According to this gift given to Daniel, we find him, in this book, all along employed about dreams and visions, interpreting or entertaining them; for, as every one has received the gift, so shall he have an opportunity, and so should he have a heart, to minister the same, 1 Pet. iv. 10 . II. Their great acceptance with the king. After three years spent in their education (they being of some maturity, it is likely, when they came, perhaps about twenty years old) they were presented to the king with the rest that were of their standing, v. 18 . And the king examined them and communed with them himself, v. 19 . He could do it, being a man of parts and learning himself, else he would not have come to be so great; and he would do it, for it is the wisdom of princes, in the choice of the persons they employ, to see with their own eyes, to exercise their own judgment, and not trust too much to the representation of others. The king examined them not so much in the languages, in the rules of oratory or poetry, as in all matters of wisdom and understanding, the rules of prudence and true politics; he enquired into their judgment about the due conduct of human life and public affairs; not "Were they wits?" but, "Were they wise?" And he not only found them to excel the young candidates for preferment that were of their own standing, but found that they had more understanding than the ancients, than all their teachers, Ps. cxix. 99, 100 . So far was the king from being partial to his own countrymen, to seniors, to those of his own religion and of an established reputation, that he freely owned that, upon trial, he found those poor young captive Jews ten times wiser and better than all the magicians that were in all his realm, v. 20 . He was soon aware of something extraordinary in these young men, and, which gave him a surprising satisfaction, was soon aware that a little of their true divinity was preferable to a great deal of the divination he had been used to. What is the chaff to the wheat? what are the magicians' rods to Aaron's? There was no comparison between them. These four young students were better, were ten times better, than all the old practitioners, put them all together, that were in all his realm, and we may be sure that they were not a few. This contempt did God pour upon the pride of the Chaldeans, and this honour did he put upon the low estate of his own people; and thus did he make not only these persons, but the rest of their nation for their sakes, the more respected in the land of their captivity. Lastly, This judgment being given concerning them, they stood before the king ( v. 19 ); they attended in the presence-chamber, nay, and in the council-chamber, for to see the king's face is the periphrasis of a privy-counsellor, Esth. i. 14 . This confirms Solomon's observation, Seest thou a man diligent in his business, sober and humble? he shall stand before kings; he shall not stand before mean men. Industry is the way to preferment. How long the other three were about the court we are not told; but Daniel, for his part, continued to the first year of Cyrus ( v. 21 ), though not always alike in favour and reputation. He lived and prophesied after the first year of Cyrus; but that is mentioned to intimate that he lived to see the deliverance of his people out of their captivity and their return to their own land. Note, Sometimes God favours his servants that mourn with Zion in her sorrows to let them live to see better times with the church than they saw in the beginning of their days and to share with her in her joys. 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 , that were carried captive into with Jehoiakim; and was of princely blood, if not of the royal seed, as appears from, Da 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 , 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 Da 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 Da 12:4, "but thou, O Daniel, shut up the words, and seal the book &c.", from Jacob, Ge 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 Da 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, Mt 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 '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 ; and others, which is more likely, at on the , where he was in the third year of Cyrus, Da 10:1. So says Abulfeda {n}; with which agrees the account of Benjamin of Tudela {o}. {a} Antiqu. l. 10. c. 10. sect. 1. {b} Comment. in Dan. i. 5. {c} Pseudo-Epiphan, de Vit. Prophet. c. 10. {d} Contra Haeres. haeres. 55. {e} T. Bab. Bava Bathra, fol. 15. 1. {f} Antiqu. l. 10. c. 10. sect. 7. {g} Moreh Nevochim, par. 2. c. 45. {h} T. Bab. Megillah, fol. 3. 1. {i} Bereshit Rabba, sect. 98. fol. 84. 4. {k} R. Nehumiah apud Grotium, de Ver. Relig. Christ. I. 5. sect. 14. {l} Ibid. ( Antiqu. l. 10. c. 10. sect. 7.) ut supra. {m} Calmet's Dictionary, in the word "Daniel". {n} Apud Schickard. Not. in Purim. {o} Itinerar. p. 86. 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, Da 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, Da 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, Da 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, Da 1:17, and the chapter is concluded with observing the long continuation of Daniel here, even to the first year of Cyrus, Da 1:21 Ver. 1. In the third year of the reign of Jehoiakim king of ,.... At the close of it, and at the beginning of the fourth, which was the first of Nebuchadnezzar, Jer 25:1. Jerusalem seems to have been taken twice in his time, and two captivities in it: the first was in the third or fourth year of his reign; when humbling himself, he was restored to his kingdom, though he became a tributary to the king of Babylon; Daniel and his companions, who were carried captive with him, were retained as hostages; but after three years he rebelled, but it was not until his eleventh year that Nebuchadnezzar came against him again, took him, and bound him, in order to carry him to Babylon, but he died by the way; see 2Ki 24:1, some, as Jarchi and Saadiah Gaon, make this to be the third year of his rebellion, and the last of his reign; they suppose that he was conquered by the king of Babylon, and became subject to him in the fifth year of his reign; that he served him three years, and rebelled against him three years: at the end of which came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it; with his army, and took it; and the same way it is accounted for in the Jewish chronicle {p} according to Bishop Usher {q}, this was in the year of the world 3398 A.M., and before Christ 607 or 859; according to Mr. Bedford {r}, 605. {p} Seder Olam Rabba, c. 25. in principio. {q} Annales Vet. Test. A. M. 3398. {r} Scripture Chronology, p. 676. Daniel 1:2 Ver. 2. The Lord gave Jehoiakim king of into his hand,.... And the city of Jerusalem too, or he could not have took the king, and so the Syriac version renders it, and the Lord delivered it into his hands, and Jehoiakim, &c.: this was from the Lord, because of his sins, and the sins of his ancestors, and of his people; or otherwise the king of Babylon could not have taken the city, nor him, because of the great power of the Jews, as Jacchiades observes: with part of the vessels of the house of God; not all of them; for some, as Saadliah says, were hid by Josiah and Jeremiah, which is not to be depended on; however, certain it is that all were not carried away, because we read of some of the vessels of the temple being carried away afterwards, in Jeconiah's time, 2Ki 24:13, and still there were some left, as the pillars, sea, bases, and other vessels, which were to be carried away, and were carried away by the king of Babylon, in Zedekiah's time, Jer 27:19: which he carried into the land of Shinar, to the house of his god; which Jarchi understands both of the men that were carried captive, and the vessels that were taken out of the temple; but the latter seem only to be intended, since of men Jehoiakim is only spoken of before; and it does not appear he was ever carried into Babylon; but it is certain the vessels of the temple were carried thither; which is meant by the land of Shinar, where Babylon stood, and where the tower of Babel was built, Ge 10:2, the same, as Grotius thinks, with the Singara of Pliny {s} and Ptolemy {t}. So the Targum of Onkelos, on Ge 10:10, interprets the land of Shinar the land of Babylon; likewise the Jerusalem Targum on Ge 10:10, and the Targum of Jonathan on Ge 11:2 Zec 5:11, only on Ge 10:10, he paraphrases it the land of Pontus. So Hestiaeus {u} an ancient Phoenician writer, calls Shinar Sennaar of Babylonia. It seems to have its name from ren, which signifies to "shake out"; because from hence the men of the flood, as Saadiah says, or the builders of , were shook out by the Lord, and were scattered over the face of the earth. And as the tower of Babel itself, very probably, was built for idolatrous worship, for which reason the Lord was so displeased with the builders of it; so in this same place, or near it, now stood an idol's temple, where the king of Babylon, and the inhabitants thereof, worshipped, here called "the house of his gods" {w}, as it may be rendered; for the Babylonians worshipped more gods than one; there were Rach, Shach and Nego, from whom Shadrach, Meshach, and Abednego, are supposed to have their names given them by the Chaldeans, Da 1:7. Rach is thought to be the sun, whose priests were called Rachiophantae, observers of the sun; Shach, to which Sheshach is referred by some, Jer 51:41, for which a feast was kept once a year for five days, when servants had the rule and government of their masters; and Nego either was worshipped for the sun, or some star, so called from its brightness. Venus was also had in veneration with the Babylonians, whom they called Mylitta; in whose temple many acts of uncleanness and filthiness were committed, as Herodotus {x} relates. And, besides these, there were Merodach, Nebo, and Bel; of which see Isa 46:1, the latter seems to have been their chief deity, and who was called Jupiter Belus; and with whom were the goddesses Juno and Rhea. And in the city of stood the , or Jupiter Belus, which was extant in the times of Herodotus, and of which he gives an account {y}, and is this: "the had gates of brass; it was four hundred and forty yards on every side, and was foursquare. In the midst of the temple was a solid tower, two hundred and twenty yards in length and breadth; upon which another temple was placed, and so on to eight. The going up them was without, in a winding about each tower; as you went up, in the middle, there was a room, and seats to rest on. In the last tower was a large temple, in which was a large bed splendidly furnished, and a table of gold set by it; but there was no statue there; nor did any man lie there in the night; only one woman, a native of the place, whom the god chose from among them all, as the Chaldean priests of this deity say.'' Diodorus Siculus says {z} it was of an extraordinary height, where the Chaldeans made observations on the stars, and could take an exact view of the rise and setting of them; it was all made of brick and bitumen, at great cost and expense. Here the vessels of the sanctuary were brought by Nebuchadnezzar, to the praise and glory of his idols, as Jarchi and Jacchiades observe; to whom he imputed the victory he had obtained over the Jews. Even these he brought into the treasure house of his god; very probably this was the chapel Herodotus {a} speaks of, where was a large golden statue of Jupiter sitting, and a large golden table by it, and a golden throne and steps, reckoned by the Chaldeans at eight hundred talents of gold. And Diodorus Siculus {b} relates that there were three golden statues, of Jupiter, Juno, and Rhea. That of Jupiter was as one standing on his feet, and, as it were, walking, was forty feet in length, and weighed a thousand Babylonian talents (computed three millions and a half of our money). That of Rhea was of the same weight, sitting upon a throne of gold, and two lions standing at her knees; and near to them serpents of a prodigious size, made of silver, which weighed thirty talents. That of Juno was a standing statue, weighing eight hundred talents; in her right hand she held the head of a serpent, and in her left a sceptre set with precious stones; and there was a golden table, common to them all, forty feet long, fifteen broad, and of the weight of fifty talents. Moreover, there were two bowls of thirty talents, and as many censers of three hundred talents, and three cups of gold; that which was dedicated to Jupiter weighed a thousand two hundred Babylonian talents, and the other six hundred. Here all the rich things dedicated to their god were laid up, and here the king of Babylon brought the treasures and rich vessels he took out of the temple of Jerusalem; and to this agrees the testimony of Berosus {c}, who says, that with the spoils of war Nebuchadnezzar took from the Jews and neighbouring nations, he adorned the temple of Belus. The riches of this temple, according to historians, are supposed to be above one and twenty millions sterling {d}, even of those only which Diodorus Siculus gives an account of, as above. {s} Nat. Hist. l. 5. c. 24. {t} Geograph. l. 5. c. 18. {u} Apud Joseph. Antiqu. l. 1. c. 4. sect. 3. {w} wyhla tyb "domum deorum suorum", Cocceius, Michaelis. {x} Clio, sive l. 1. c. 199. {y} Ibid. c. 181. {z} Biblioth. 1. 2. p. 98. Ed. Rhodoman. {a} Clio, sive l. 1. c. 183. {b} Biblioth. I. 2. p. 98. {c} Apud Joseph. Antiqu. l. 10. c. 11. sect. 1. {d} Vid. Rollin's Ancient History, vol. 2. p. 70. and Universal History, vol. 4. p. 409. Daniel 1:3 Ver. 3. And the king spake unto Ashpenaz, the master of his eunuchs,.... That is, Nebuchadnezzar king of Babylon spake to this officer of his, whose name was Ashpenaz; which, according to Saadiah, signifies a man of an angry countenance; but Hillerus {e} derives it from the Arabic word "schaphan", as designing one that excels in wit and understanding; for which reason he might have the command of the eunuchs, many of which the eastern princes had about them, particularly to wait upon their women, or to educate youth, as the Turks have now; though, as R. Jeshuah in Aben Ezra observes, the word signifies ministers, and may intend the king's nobles and courtiers, his ministers of state; and so this Ashpenaz may be considered as his prime minister, to whom he gave orders, that he should bring certain of the children of Israel; whom he had taken and brought captive to Babylon, and were disposed of in some part or another of the city and country; and out of these it was his will that some should be selected and brought to his court: and of the king's seed, and of the princes: or, "even {f} of the king's seed, and of the princes"; not any of the children of Israel, but such as were of the blood royal, or of the king of Judah's family, or some way related to it; or, however, that were of princely birth, the children of persons of the first rank, as the word {g} may signify; or of nobles and dukes, as Jarchi interprets it. {e} Onomast. Sacr. p. 752, 753. {f} hkwlmh erzmw, so w is sometimes rendered; see Noldius. p. 276. {g} Mymtrp "ex Graeca voce" prwtov, Grotius, Junius. Daniel 1:4 Ver. 4. Children in whom was no blemish,.... Not mere children, but young men of fifteen or twenty years of age; about which age Daniel is by Aben Ezra supposed to be when he was carried captive; and less than this be cannot well be thought to be, since, in a few years after, he was put into posts of the greatest eminence and importance: such were ordered to be selected that had no deformity or defect in any parts of their body, or wanted any, as an eye, or a hand, &c.; or, "in whom was not anything" {h}; vicious or immoral, or scandalous in their character: but well favoured; of a good complexion, a ruddy countenance, and a healthful look. So Curtius {i} says, that, in all barbarous or uncivilized countries, the stateliness and size of the body is had in great veneration; nor do they think any capable of great services or actions, to whom nature has not vouchsafed to give a beautiful form and aspect. And Aristotle {k} says it was reported, that, in Ethiopia, civil offices of government or magistracy were distributed according to the bulk or beauty of men, the largeness and tallness of their bodies, or the comeliness of them; and not only among them, but this has always been the custom of the eastern nations, to choose such for their principal officers, or to wait on princes and great personages, and continues to this day. Sir Paul Ricaut {l} observes, "that the youths that are designed for the great offices of the Turkish empire must be of admirable features and pleasing looks, well shaped in their bodies, and without any defects of nature; for it is conceived that a corrupt and sordid soul can scarce inhabit in a serene and ingenious aspect; and (says he) I have observed not only in the seraglio, but also in the courts of great men, their personal attendants have been of comely lusty youths well habited, deporting themselves with singular modesty and respect in the presence of their masters: so that when a pascha, aga, spahee, travels, he is always attended with a comely equipage, followed by flourishing youths, well clothed, and mounted in great numbers; that one may guess at the greatness of this empire by the retinue, pomp, and number of servants, which accompany persons of quality in their journeys.'' And no doubt Nebuchadnezzar had some of these ends in view, in ordering such persons to be selected and brought up at his expense; that they might be both for service and usefulness, and for his grandeur and glory. And skilful in all wisdom: in the wisdom of the Jews, or had a liberal education according to the custom of their country; or were young men of good capacities, capable of being instructed, and of improving themselves in all kind of wisdom: and cunning in knowledge; or "knowing knowledge" {m}; having a large share of the knowledge of their own country, customs, and laws, civil and religious: and understanding science; the liberal arts and sciences; or however were persons of a good genius, and of retentive memories; young men of capacity, diligence, industry, and application, and of great docility, and so very promising to make great and useful men: and such as had ability in them to stand in the king's palace; not only strength of body, which was requisite to a long waiting there, as sometimes they were obliged to do; but strength of mind, courage, and undauntedness, to stand before the king and his nobles, without showing a rustic fear, and timidity of mind: and whom they might teach the learning and tongue of the Chaldeans; or, "the book and language of the Chaldeans" {n}; book for books; such as contained their literature, history, and philosophy, mathematics, the knowledge of the stars, in which they excelled, as well as architecture and military skill; and it was necessary they should learn the Chaldean language, which differed from the Hebrew chiefly in dialect and pronunciation, that they might be able to read those books of science, and to speak with a good accent, and readily, before the king and his nobles; or rather the sense is, that they might understand the Chaldean language, the manner of reading, writing, and pronouncing it rpo, translated "learning", may signify the letters of the language, the Scripture or manner of writing, as Saadiah and Aben Ezra interpret it; which must be first learned in any language, in order to attain the knowledge of it; so it seems to be used in Isa 19:12. "I am not learned, or know not a book or letters" see Joh 7:15 and Nwvl, translated "tongue", may signify the rules, idioms, and properties of the language; the nature, genius, and dialect of it, and signification of the words and phrases used in it to be learned, so as to be thorough masters of it, understand it, speak it, and pronounce it well. But here a difficulty arises, since the form and character of the letters of the Chaldee and Hebrew languages now in use are the same; it may seem unnecessary that Hebrew youths should be put to school to learn the Chaldean letters and language, though the dialect and idioms of the two languages might in some things differ; but let it be observed, that it might be, and it is not improbable, that the letters of the Chaldean language were not the same then as they are now; and Hottinger {o} expressly says, that the ancient Chaldee character is not known; not to say anything of the difference of the Hebrew letters then from what they are now, which some have surmised: besides, it is a clear case that the Chaldee and Syriac languages are the same, as appears from Da 2:4, where the Chaldeans are said to speak to the king in Syriac; and yet, what follows is no other than Chaldee, their mother tongue, in which it was most proper and agreeable to speak to the king: and as it is the opinion of many learned men now that these languages are the same, so it was the sense of the ancient Jews. Says R. Samuel Bar Nachman {p}, let not the Syriac language be mean in thine eyes, or lightly esteemed by thee; for in the law, in the prophets, and in the Hagiographa, the holy blessed God has imparted honour to it; in the law, Ge 31:47, in the prophets, Jer 10:11, in the Hagiographa, Da 2:4 in all which places it is the Chaldee language that is used; and that which was spoken in Babylon, the head of the Chaldean empire, is called the Syriac; for Cyrus, when he took that city, ordered a proclamation to be made, by men skilled, suristi, in the Syriac language, that the inhabitants should keep within doors, and that those that were found without should be slain {q}; which orders were published in that language, that they might be universally understood, being the language of the common people. So Herodotus, speaking of the Assyrians, says {r}, these by the Greeks are called Syrians, and by the barbarians Assyrians, among whom were the Chaldeans: and, as Strabo observes {s}, the same language or dialect was used by those without Euphrates, and by those within; that is, by the Syrians, strictly so called, and by the Babylonians or Chaldeans: and elsewhere {t}, the name of Syrians reached from Babylon to Sinus Issicus; and, formerly, from thence to the Euxine sea. Now it is certain that the form and character of the letters in the Syriac language are very different from the Hebrew, and difficult to be learned, and might be those which these Hebrew youths were to be taught at school, as well as the rudiments of it; and it is as evident that the language of the Jews, and that of the Syrians, Chaldeans, and Babylonians, were so different, that the common people of the former did not understand the language of the latter when spoke, as appears from 2Ki 18:26 so that there was an apparent necessity for the one to be taught the language of the other, in order to understand it. {h} Mwam "quidquam quod obstet", Gussetius. {i} Histor. l. 6. c. 5. {k} Politic. l. 4. c. 4. tom. 2. p. 224. {l} of the , B. 1. c. 5. p. 13. {m} ted yedyw "et scientes scientiam, Pagninus, Montanus, intelligentes scientiam", Calvin. {n} Nwvlw rpo "librum et linguam", Jo. Henr. Michaelis. {o} Smegma Oriental. l. 1. c. 3. p. 35. {p} Bereshit Rabba, sect. 74. fol. 65. 4. {q} Xenophon. Cyropaedia, l. 7. c. 23. {r} Polymnia, sive l. 7. c. 63. {s} Geograph. I. 2. p. 58. {t} Ibid. l. 16. p. 507. Daniel 1:5 Ver. 5. And the king appointed them a daily provision of the king's meat,.... Every day a portion was ordered them, from the king's table, of the richest dainties he himself ate of; which was done not only as an act of royal munificence and generosity, and in respect of their birth and breeding; but also as a bait and snare to allure and entice them, to make them in love with the country and condition in which they were, and to forget their own; as well also in order to preserve their well favoured look and good complexion, and fit them for their study of language and literature; which might be hindered for want of the necessaries of life, or by living on gross and coarse food: and of the wine which he drank; which, as it was of various sorts, so of the best and most excellent; and which, moderately drank, conduces to the health of the body, and cheerfulness of the mind; and which are both useful to forward learned studies: so nourishing them three years; this was the time fixed for their acquiring the learning and language of the Chaldeans; during which they were to be provided for from the king's table, and at his expense, as above; which term of time was judged sufficient for their learning everything necessary to qualify them for the king's service; and in which time it might be thought they would forget their own country, customs, religion, and language, and be inured to the place and persons where they were, and be satisfied and easy with their condition and circumstances: that at the end thereof they might stand before the king; that is, at the end of three years they might be presented to the king for his examination and approbation, and be appointed to what service he should think fit; and particularly that they might be in his court, and minister to him in what post it should be his pleasure to place them. Some in Aben Ezra, and which he himself inclines to, read and interpret it, "that some of them might stand before the king"; such as he should choose out of them, that were most accomplished and most fit for his service; so Jacchiades. Daniel 1:6 Ver. 6. Now among these were of the children of , &e.] Among those youths that were selected from the rest, and brought up in the above manner, and for the above purposes, who were of the tribe of Judah, and very likely of the house of David, and of royal descent, were the four following persons: Daniel, Hananiah, Mishael, and Azariah; who are particularly mentioned, because they were the most famous and renowned of them, and are concerned in the subsequent history and account of facts: their names are expressive and significant: Daniel signifies "God is my Judge"; Hananiah may be interpreted "God is gracious to me"; Mishael is by some thought to be the same as Michael, "he who is God", or "as God"; and by others, "asked of God", by his mother, as Samuel was by Hannah, so Saadiah interprets it; and Azariah may be explained, "God is my help", or "helps me". Daniel 1:7 Ver. 7. Unto whom the prince of the eunuchs gave names,.... Other names, Chaldee names, according to the names of the gods of that country, for honour and glory, as Saadiah observes; which was done either to make them more acceptable to the court and courtiers of the king of Babylon; and to show that they were his servants, and naturalized subjects; and chiefly to cause them to forget the names their fathers gave them, and out of hatred to them, having all of them in them the names of the true God, El or Jah; and, most of all, that they might forget the God of their fathers, whose names they bore. This prince of the eunuchs seems to be the same with the master of the eunuchs, Ashpenaz, before mentioned, so Jacchiades; but some take him to be another person: what he did in changing the names of these four Hebrew youths was not his own idea and by his own authority, but by the order of the king; Da 5:12: for he gave unto Daniel the name of Belteshazzar; which signifies "Bel hath hid and treasured"; or Bel's treasurer, or the keeper of his treasures; see Da 1:2. Bel was the chief idol of the Chaldeans, Isa 46:1, and Daniel was named according to him, as Nebuchadnezzar himself says, Da 4:8 and differs but in one letter from the name of a successor of his, Belshazzar, Da 5:1, hence Daniel is thought by Broughton, and others, to be the Belesis of Diolorus Siculus: or it may be he had this name given him from "beltis" or "baaltis" {u}, a queen and goddess of the Babylonians, and may be compounded of that and "azer": and to Hananiah of Shadrach; which some interpret a "tender pap", or "breast": others, the "king's messenger", or "the messenger the sun". The word "rach" signifies a "king" with the Chaldeans, as it did with the Egyptians, as may be observed in the word "abrec", the king's father, in Ge 41:43 and is used by them of the sun, the prince of planets, whom they worshipped: others, "the inspiration of the sun", their idol. Hillerus {w} explains it of fire, the object of their adoration: and to Mishael of Meshach; or; "of Shach", which was a name of a god or goddess of the Chaldeans, they worshipped; at the celebration of whose feast they were when was taken by Cyrus: and to Azariah of Abednego; or "a servant, or worshipper of Nego". The word signifies "shining brightness": which some understand of fire worshipped by them; others of the bright planet Venus; and others of Lucifer, or the morning star. Saadiah takes it to be the same with Nebo, by a change of a letter, which was a god of the Chaldeans; see Isa 46:1. {u} Vid Euseb. Praepar. Evangel. l. 1. p 38. &. l. 9. c. 41. p. 456. {w} Onomast. Sacr. p. 924. Daniel 1:8 Ver. 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, Da 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. Daniel 1:9 Ver. 9. Now God had brought Daniel into favour and tender love with the prince of the eunuchs. Even before this request was made; as he gave to Joseph favour in the sight of Potiphar, and of the keeper of the prison; for whatever favour is shown to good men by bad men is from the Lord; for though Daniel's ingenuity, the goodness of his temper, and his modest behaviour, his excellent natural parts, and other accomplishments, might be a means of ingratiating him into the favour of this officer; yet all would have been insufficient to recommend him to him, or to overcome his prejudices on account of religion, if the Lord had not wrought upon his heart to show kindness and tenderness to him; which appeared not only by his past usage of him; but, when he presented his supplication to him, he did not put on a stern countenance, and answer him roughly, and threaten him if he did not comply with the king's orders; but in a mild and gentle manner, as follows: Daniel 1:10 Ver. 10. And the prince of the eunuchs said unto Daniel, I fear my lord the king,.... This he said, not as refusing and denying the request of Daniel; but as hesitating about it, divided in his own mind, between love and tenderness to Daniel, and fear of the king: it is as if he should say, I could freely out of respect to you grant you your request; were it not for duty to my lord the king, reverence of him, and especially fear of his wrath and displeasure: who hath appointed your meat and your drink; has ordered it himself, both the quality and quantity, both what and how much; whose will is his law, and cannot be resisted, but must be obeyed; and though I should indulge you in this matter, and it may be concealed for a while, yet it cannot be always a secret, your countenance will betray it: for why should he see your faces worse liking than the children which are of your sort? than the other Jewish youths that were selected at the same time, and brought up in the same manner, and for the same ends. Some {x} render it, "than the children of your captivity"; who were taken and brought captive to Babylon when they were; but the Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "than those of the same age" {y}; their contemporaries, that were born about the same time, and brought up together in the same way: or, than those of your own nation? as some {z} translate it: and now, when they should be presented together to the king, the difference would be observable; Daniel and his companions would appear of a pale complexion, of thin and meagre looks, and dark dismal countenances, like persons angry, fretful, and troubled; as the word signifies {a}; when their contemporaries would appear fat and plump, cheerful and pleasant; which would naturally lead into an inquiry of the reason of this difference: then shall ye make me endanger my head to the king; I shall commit a trespass, of which I shall be found guilty, and be condemned to die, and lose my head for it; and now, as if he should say, I leave it with you; can you desire me to expose myself to so much danger? I would willingly grant your favour, but my life is at stake. {x} Mklygk "secundum captivitatem vesture", Gejerus; "in captivitate vestra; sic quidam legunt cum" b, Vatablus. {y} The word is only used in this place; but in the Arabic language "gil" is an age or generation, as in the Arabic version of Gen. vi. 9. Matt. i. 17. and xxiii. 36. Luke xi. 50, 51. So, in the Talmudic language, wlyg Nb is one that is born in the same hour, and under the same planet, as the gloss explains it in T. Bab. Bava Metzia, fol. 27. 2. {z} So Hottinger, who says the word in the Arabic language signifies a nation or country; and renders the words, "qui secundum nationem et gentem vestram", Smegma Orientals, l. 1. c. 7. p. 134. {a} Mypez see Gen. xl. 6. 2 Chron. xxvi. 19. 1 Kings xx. 43. and xxi. 4. Prov. xix. 3. 12. so Ben Melech. Daniel 1:11 Ver. 11. Then said Daniel to Melzar,.... The prince of the eunuchs, having put off Daniel with the above answer, seems to have left him; or, however, Daniel, finding he could not obtain of him what he sought for, applies to Melzar, a subordinate officer, whom he hoped to find more pliable; and it may be that Ashpenaz might suggest it to him to apply to this person, and signify that if he could prevail upon him to give him other food instead of the king's; who might be under a temptation from profit, being a meaner officer; he for his part would wink at it, so be it he came not into any danger himself; however, be it as it will, Daniel did apply to this man, whose name was Melzar, for so most take it to be the proper name of a man; which, according to Hillerus {b}, signifies one "in full splendour". Josephus calls {c} him Aschanes; though some think it is the name of an office, as a steward, or the like; but whether it is expressive of his name, or his office, he is described as one whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah; to give them their food at proper time. {b} Onomast. Sacr. p. 600. {c} Antiqu. l. 10. c. 10. sect. 2. Daniel 1:12 Ver. 12. Prove thy servants, I beseech thee, ten days, &e.] Here Daniel manifestly includes his companions, and makes his request for himself and them; desiring that they might be tried ten days with different sort of food and drink, and see whether any alteration would be made in them for the worse; which was a proper time for such a trial; for in that time it might be reasonably supposed that their food, if it had any bad effect on them, would appear. Saadiah makes these ten days to be the days between the first day of the year and the day of atonement; but without any foundation: and let them give us pulse to eat, and water to drink; instead of the king's meat, pulse, beans, pease, vetches, lentiles, rice, millet, and the like. The word {d} used signifies anything sown, all kinds of roots, herbs, and fruits; and, instead of wine, water; meat and drink, it may be thought, that persons of such birth and education had not been used to; and yet they preferred these to the king's dainties, by eating and drinking of which their consciences would be in danger of being defiled. {d} Myerzh Nm apo twn spermatwn, Sept.; "de seminibus", Montanus; "de sativis", Cocceius. Daniel 1:13 Ver. 13. Then let our countenances be looked upon before thee,.... And be thoroughly examined, whether any alteration is made therein for the worse: and the countenance of the children that eat of the portion of the king's meat; who were either Chaldean youths brought up in this manner; or rather young men of the Jews, who were not so scrupulous as Daniel and his companions, and made no objection to eating the king's food; let their countenances and ours be compared together: and as thou seest deal with thy servants: if there is no difference, or we are not the worse for abstaining from the king's meat, then grant us our request, and continue to indulge us in this manner; but, if otherwise, do as thou wilt. Daniel, no doubt, in putting the matter on this issue, as it should turn out at the end of ten days, had a revelation or assurance from God how it would be, or he would never have ventured to put it to such a trial. Daniel 1:14 Ver. 14. So he consented to them in all this matter,.... Or, "hearkened to them" {e}; being convinced that it was a very reasonable request, and the matter was fairly put; and especially as he saw, if it succeeded to their wish, it would be to his profit; since the meat and drink of these four persons would be his perquisite, and fetch him money; pulse and water being to be obtained at an easy rate: and proved them ten days; tried the experiment, by giving them pulse and water only during this time, in order to see how it would agree with them; and whether any visible alteration could be discerned in their countenances, so as to bring him or his master into suspicion and danger. {e} Mhl emvyw "auscultans eis", Junius & Tremellius, Broughtonus; "auscultavit eis", Pisator, Cocceius. Daniel 1:15 Ver. 15. And at the end of ten days their countenances appeared fairer, and fatter in flesh,.... At the time fixed for the trial of them, when they came to be examined, they appeared to be of a better complexion, and a more healthful look, and even plumper and fatter, with good solid flesh, and not swelled up as persons in a dropsy: than all the children which did eat the portion of the king's meat: who appeared at the same time, and were compared with them, being under the care of the same persons: now this was owing to the blessing of divine Providence, as Jacchiades observes; for, how healthful soever pulse may be, or the several things designed by it, particularly rice, of which Aben Ezra on the place gives great encomiums, as very salutary and nourishing, and a purifier of the blood; yet neither that, nor any of the things before mentioned, tend to make persons fat in flesh, as these were. Daniel 1:16 Ver. 16. Thus Melzar took away the portion of their meat,.... To himself, as the Syriac version adds; he took and carried it to his own family, and made use of it himself; and the portion of four such young gentlemen, maintained at the king's expense, and who had their provision from his table, must be, especially in the course of three years, of great advantage to this man and his family; for this was continued, as the word signifies, and may be rendered, "and Melzar was taking away &c." {f}; so he did from time to time; and thus, by serving the Lord's people, he served himself: and the wine that they should drink; which he also took for his own use: and gave them pulse; to eat, and water to drink, as the Syriac version adds, and which they desired; when he found this agreed so well with them, and he could safely do it without exposing himself to danger, and being to his profit and advantage. {f} avn "fuit ferens", Montanus; "auferens", Piscator, Gejerus; "perseveravit auferre cibum"; Cocceius; "erat capiens", Michaelis. Daniel 1:17 Ver. 17. As for these four children, God gave them knowledge and skill in all learning and wisdom,.... As they prospered in their bodies, they succeeded in their studies, and improved in their minds, and became great proficients in all kind of lawful and useful knowledge; not owing so much to their own sagacity and diligence, and the goodness and ability of their teachers, as to the blessing of God on their instructions and studies; for, as all natural, so all acquired parts are to be ascribed to God; and which these were favoured with by him in a very great manner, to answer some purposes of his. This is to be understood, not of magic art, vain philosophy, judicial astrology, to which the Chaldeans were addicted; but of learning and wisdom, laudable and useful, both in things natural and political; for these men, who scrupled eating and drinking what came from the king's table, would never indulge themselves in the study of vain, curious, and unlawful knowledge; much less would God have blessed the study of such things, and still less be said to give them knowledge and skill therein: and Daniel had understanding in all visions and dreams; besides knowledge and skill in all learning and wisdom, in languages and sciences, in common with the other young men; he had the honour of seeing very remarkable visions of future things, and of interpreting dreams; and this not by rules of art, such as the Oneirocritics use, but by the gift of God; of which many singular instances follow in this book. Daniel 1:18 Ver. 18. Now at the end of the days that the king had said he should bring them in,.... That is, at the end of three years; which was the time appointed for their education, and when they were to be brought before the king for his examination and approbation: then the prince of the eunuchs brought them in before Nebuchadnezzar; even all the young men that were taken from among the children of Israel and Judah, as well as the four children before and after mentioned, appears by what follows. This was done by Asphenaz, and not Melzar. Daniel 1:19 Ver. 19. And the king communed with them,.... He asked them several questions upon the several articles of literature in which they had been educated, to try and see what proficiency they had made; he discoursed with them on various topics of learning, that he might be able to form a judgment of them, and of their capacities, and what employments under him they would be most fit for, and capable of. This shows that the king was a man of learning and good sense, as well as prudence, to be capable of taking such a step as this: and among them all was found none like Daniel, Hananiah, Mishael, and Azariah; for their learning and knowledge: after the king had gone through the examination of all the youths, these four appeared to be the greatest proficients, and were accordingly taken notice of and distinguished: therefore stood they before the king; ministered unto him, became his servants, and even came to be of his privy council, especially Daniel; see Pr 22:29. Daniel 1:20 Ver. 20. And in all matters of wisdom and understanding that the king inquired of them,.... At the time of their examination before him, when he put questions to them, which they gave a ready, pertinent, and solid answer to: and afterwards, when he had occasion to consult them on any affair, he found them ten times, or ten hands {g} better than all the magicians and astrologers that were in all his realm; than all the magi and sophies, the enchanters, diviners, soothsayers, and such who pretended to judicial astrology, and to judge of and foretell things by the position of the stars; these young men were able to give more pertinent answers to questions put to them, and better advice and counsel when asked of them, than all the persons before described, throughout the king's dominions. {g} twdy rve "decem manibus", Montanus. Daniel 1:21 Ver. 21. And Daniel continued,.... In Babylon, and at court there, and in the favour of Nebuchadnezzar and his successors: even unto the first year of King Cyrus: by whom Babylon was taken, and when the seventy years' captivity of the Jews were at an end; which time Daniel was there, for the sake of observing which this is mentioned: not that Daniel died in the first year of Cyrus; or went from Babylon with the rest of the Jews to Jerusalem upon the proclamation of Cyrus, as Jacchiades thinks; for we hear of him at the river Hiddekel, in the third year of Cyrus, Da 10:1, but he was till this time in the court of the kings of Babylon; and afterwards in the courts of the kings of Media and Persia; for when it is said he was there, it does not so much intend his being there as the state and condition in which he was there; namely, as a favourite and prime minister; for he is said to prosper in the reign of Darius and Cyrus, Da 6:28. This is that Cyrus who was prophesied of by name, near two hundred years before he was born, by the Prophet Isaiah, Isa 44:28, which were sure prophecies, and to be depended upon; and had their exact accomplishment in him. Heathen writers report many things, as presages and predictions of his future greatness; they tell us some dreams, which his grandfather Astyages had concerning his daughter Mandane, the mother of Cyrus; which the interpreters of dreams in those days explained of a future son of hers, that was to be lord of all Asia {h}: and Megasthenes {i} relates a prophecy of Nebuchadnezzar, who before his death foretold to the Babylonians that a calamity should befall them, which neither his progenitor Belus nor Queen Beltis could avert; which was, that a Persian mule should bring them under subjection, assisted by a Mede; which is understood of Cyrus, who was a Medo Persian; his father was Cambyses king of Persia, and his mother Mandane was daughter of Astyages king of Media; and he, with Darius the Mede, or however with his army, conquered Babylon: and he is also supposed to be the mule in the Pythian oracle that should be king of the Medes; by which Croesus was deceived, who concluded a mule would never be a king; and therefore, as his kingdom was safe till there was such an one, it must be for ever so {k}. The birth, parentage, and education of this prince, together with his victories, and particularly his taking of , are recorded by Xenophon in his history, in great agreement with this book of Daniel. Plutarch says {l} that Cyrus, or Coresh, as his name is in Hebrew, in the Persian tongue signifies the sun; and the name of the sun, Cheres, is pretty near in sound to it in the Hebrew tongue; and of the same signification and derivation with Cyrus, or Coresh, seems to be Carshena, one of the seven princes of Persia. Cyrus is remarkably famous for the edict he published in favour of the Jews, giving them liberty to go to their own land, and rebuild their temple, Ezr 1:1, according to Cicero {m}, out of Dionysius the Persian, he lived to be seventy years of age; and died after a reign of seven years, according to Xenophon {n}; and of nine years, according to Ptolemy's canon; the one reckoning from the time he became sole monarch of the empire; the other from his reigning in partnership with his uncle Cyaxares, or Darius the Mede. {h} Herodoti Clio, sive l. 1. c. 107, 108. Justin. e Trogo, l. 1. {i} Apud Euseb. Praepar. Evangel. l. 9. c. 41. p. 456, 437. {k} Herodotus, Clio. sive l. 1. c. 55. {l} In Vita Artaxerxis. {m} De Divinatione, 1. {n} Cyropaedia, l. 8. c. 45. John Gill's Exposition of the Entire Bible. Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals./| Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals./|

Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise