Now among these were of the children of Judah: Daniel, Hananiah, Mishael, and Azariah. The prince of the eunuchs gave names to them: to Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.
But Daniel purposed in his heart that he would not defile himself with the king’s dainties, nor with the wine which he drank. Therefore he requested of the prince of the eunuchs that he might not defile himself. Now God made Daniel find kindness and compassion in the sight of the prince of the eunuchs. The prince of the eunuchs said to Daniel, “I fear my lord the king, who has appointed your food and your drink. For why should he see your faces worse looking than the youths who are of your own age? Then you would endanger my head with the king.”
Then Daniel said to the steward whom the prince of the eunuchs had appointed over Daniel, Hananiah, Mishael, and Azariah: “Test your servants, I beg you, ten days; and let them give us vegetables to eat, and water to drink. Then let our faces be examined before you, and the face of the youths who eat of the king’s dainties; and as you see, deal with your servants.” So he listened to them in this matter, and tested them for ten days.
At the end of ten days, their faces appeared fairer, and they were fatter in flesh, than all the youths who ate of the king’s dainties. So the steward took away their dainties, and the wine that they would drink, and gave them vegetables.
Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.
At the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar. The king talked with them; and among them all was found no one like Daniel, Hananiah, Mishael, and Azariah. Therefore stood they before the king. In every matter of wisdom and understanding, concerning which the king inquired of them, he found them ten times better than all the magicians and enchanters who were in all his realm.
John Calvin 1540 · Public Domain On vv6, 8, 9, 10, 11, 15, 16, 17, 18 The Prophet now comes to what properly belongs to…
The Prophet now comes to what properly belongs to his purpose. He did not propose to write a full narrative, but he touched shortly on what was necessary, to inform us how God prepared him for the subsequent discharge of the prophetic office. After he had stated their selection from the royal and noble seed, as excelling in talent, dexterity, and eloquence, as well as in rigor of body, he now adds, that he would his companions were among them. He leaves out the rest, because he had nothing to record of them worthy of mention; and, as I have said, the narrative hitherto is only subsidiary. The Prophet’s object, then, must be noticed, since he was exiled, and educated royally and sumptuously in the palace of King Nebuchadnezzar, that he might afterwards be one of the prefects, and his companions be elevated to the same rank. He does not say that he was of the royal house, but only of the tribe of Judah; but he was probably born of a noble rather than of a plebeian family, since kings more commonly selected their prefects from their own relations than from others. Moreover, since the kingdom of Israel was cut off, perhaps through a feeling of modesty, Daniel did not record his family, nor openly assert his origin from a noble and celebrated stock. He was content with a single word, — he and his companion were of the tribe of Judah, and brought up among the children of the nobility. He says — their names were changed; so that by all means the king might blot out of their hearts the remembrance of their own race, and they might forget their own origin. As far as interpretations are concerned, I think I have said enough to satisfy you, as I am not willingly curious in names where there is any obscurity, and especially in these Chaldee words. As to the Hebrew names, we know Daniel’s name to mean the judge, or judgment of God. Therefore, whether by the secret instinct of God, his parents had imposed this name, or whether by common custom, Daniel was called by this name, as God’s judge. So also of the rest; for Hananiah has a fixed meaning, namely, one who has obtained mercy from God; so Misael means required or demanded by God; and so Azariah, the help of God, or one whom God helps. But all these flyings have already been better explained to you, so I have only just touched on these points, as the change has no adequate reason for it. It is enough for us that the names were changed to abolish the remembrance of the kingdom of Judah from their hearts. Some Hebrews also assert these to have been the names of wise men. Whether it was so or not, if, was the kings plan to draw away those boys that they should have nothing in common with the elect people, but degenerate to the manners of the Chaldeans. Daniel could not help the prince or master of the eunuchs changing his name, for it was not in. his power to hinder it; the same must be said of his companions. But they had enough to retain the remembrance of their race, which Satan, by this artifice, wished utterly to blot out. And yet this was a great trial, because they suffered from their badge of slavery. Since their names were changed, either the king or his prefect Aspenaz wished to force them under the yoke, as if he would put before their eyes the, judgment of their own slavery as often as they heard their” names. We see, then, the intention of the change of name, namely, to cause these miserable exiles to feel themselves; in captivity, and cut off from the race of Israel; and by this mark or symbol they were reduced to slavery, to the, king of Babylon and his palace. This was, indeed, a hard trial, but it mattered not to the servants of God to be contemptuously treated before men, so long as they were not infected with any corruption; hence we conclude them to have been divinely governed, as they stood pure and spotless. For Daniel afterwards says —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv7, 8, 10, 12, 15, 17, 18 That they might altogether forget their religion: for the…
That they might altogether forget their religion: for the Jews gave their children names, which might ever put them in remembrance of some point of religion: therefore this was a great tentation and a sign of servitude, which they were not able to resist.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–20 Dan 1:6 Now among these were of the children…
Dan 1:6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:
Ver. 6. Now among these were, of the children of Judah, Daniel.] Who had not his name for nought, as we say, but by a providence. It signifieth, God is my judge; and so, indeed, he was throughout his whole life, but especially when they cast him into the lions’ den. {Dan 6:16} David had also a son of the same name, and that by Abigail, {2Sa 3:3 1Ch 3:1} in remembrance haply of the right that God had done him upon the churl Nabal. {1Sa 25:39}
Read full note →
Hananiah, Mishael, and Azariah.] Good names all, and good men all, yet wrapt up with the rest in a common calamity, but for excellent ends, as it afterwards appeared. Meanwhile, God much sweetened the affliction to these four by their mutual society.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6, 7, 8, 9, 10, 13, 15, 16, 17, 18, 19, 20 Doubtless most of them of the royal lineage of…
Doubtless most of them of the royal lineage of Judah, to which tribe God had a special respect, upon the account of David; and this tribe of Judah had the pre-eminence in many things.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv8, 17 We observe here, very much to our satisfaction,
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.
Read full note →
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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20 Now among these were of the children of Judea,…
Now among these were of the children of Judea, 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".
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 7, 8, 15, 19, 20 And Azariah - Probably all of the royal lineage…
And Azariah - Probably all of the royal lineage of Judah.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6, 7, 8, 11, 12, 17, 18, 19, 20 Verse 6. Now among these] There were no doubt…
Verse 6. Now among these] There were no doubt several noble youths from other provinces: but the four mentioned here were Jews, and are supposed to have all been of royal extraction.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 8, 9, 10, 11, 15, 17, 18 Dan 1:6-7. Among these were Daniel, Hananiah, &c. —…
Dan 1:6-7. Among these were Daniel, Hananiah, &c. — All their names had some affinity with the name of Jehovah, the God whom they worshipped. Daniel signifies, God is my judge, or the judgment of God; Hananiah, God has been gracious to me, or, one favoured of Jehovah; Mishael, the powerful one of God; Azariah, the help of Jehovah, or, Jehovah is my succour. In like manner, the prince of the eunuchs, in changing their names, as a mark of dominion and authority over them, gave them such as had an affinity with the names of the gods of the Chaldees; Belteshazzar, the name given to Daniel, being derived from Bel, or Baal, the chief idol of Babylon, and signifying the treasurer of Baal, or, the depositary of the secrets, or treasure, of Baal. Shadrach, according to some, means the inspiration of the sun; being derived from shada, to pour out, and rach, a king, a name given to the sun by the Babylonians. Meshach, derived from a Babylonian deity called Shach, or from a goddess called Sheshach, is thought to signify, He who belongs to Shach, or Sheshach. Abed-nego imports the servant of the shining light, or, as Calmet thinks, of the sun, or the morning star, unless the word should be written Abed-nebo, referring to the idol so called, which gave name to several distinguished personages among the Babylonians: see Isa 46:2. It is certain from Herodotus, lib. 1., that the Chaldeans worshipped Jupiter Belus, Venus, and other idols, or the same under other names; and from these it is probable that the names were given, according to Chaldee usage, to these young men.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–20 Now among these were of the children of Judah…
Now among these were of the children of Judah - That is, these were a part of those who were selected. They are mentioned because they became so prominent in the transactions which are subsequently recorded in this book, and because they evinced such extraordinary virtue in the development of the principles in which they had been trained, and in the remarkable trials through which they were called to pass. It does not appear that they are mentioned here particularly on account of any distinction of birth or rank, for though they were among the noble and promising youth of the land, yet it is clear that others of the same rank and promise also were selected, Dan 1:3. The phrase “the children of Judah” is only another term to denote that they were Hebrews. They belonged to the tribe, or the kingdom of Judah.
Daniel - This name (דניאל dânı̂yê'l) means properly “judge of God;” that is, one who acts as judge in the name of God. Why this name was given to him is not known. We cannot, however, fail to be struck with its appropriateness, as the events of his life showed. Nor is it known whether he belonged to the royal family, or to the nobles of the land, but as the selection was made from that class it is probable. Those who were at first carried into captivity were selected exclusively from the more elevated classes of society, and there is every reason to believe that Daniel belonged to a family of rank and consequence. The Jews say that he was of the royal family, and was descended from Hezekiah, and cite his history in confirmation of the prophecy addressed by Isaiah to that monarch, “Of thy sons which shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon,” Isa 39:7. Compare Introduction Section I.
Read full note →
Hananiah, Mishael, and Azariah - Of the rank and early history of these young men nothing is known. They became celebrated for their refusal to worship the golden image set up by Nebuchadnezzar, Dan 3:12, following.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6, 7, 8, 11, 12, 17, 20 Juda. It is thought all four were of royal…
Juda. It is thought all four were of royal blood. (Calmet) --- Others were also kept at court. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6, 7, 8, 9, 10, 11, 12, 13, 17, 18, 19, 20 children of Judah--the most noble tribe, being that to…
children of Judah--the most noble tribe, being that to which the "king's seed" belonged (compare Dan 1:3).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6, 8, 9, 17, 18 6, 7. It was quite the common thing for…
6, 7. It was quite the common thing for Assyrian, Babylonian, and Egyptian kings to take new names themselves on special occasions, or give new names to members of the royal family. (Compare Gen_41:45; 2Ki_23:34; 2Ki_24:17.) So Tiglath-pileser was also known as Pulu (compare 2Ki_15:19); Shalmaneser, as Ulula’a; and Assurbanipal, when he placed the Egyptian prince Psammetichus at the head of a province, changed his name to Nebo-sezibani. Daniel (Hebrews, “God is my judge”) receives the name of Belteshazzar, probably a contraction of Bel-balatsu-usur, “Bel, protect his life” (Fr. Delitzsch). Most Assyriologists consider as hypercritical the remark of Professor Sayce that there is one letter wrong in the spelling of the Babylonian word corresponding to Belteshazzar, and that therefore we have here “a compound which has no sense and would be impossible in the Babylonian language.” It is now known that the Babylonian scribes even spelled the names of their own kings differently at different times, just as the Hebrew scribes spelled David one way in Kings and another in Chronicles. (See also note Dan_4:8.) The companions of Daniel — who bear names meaning, respectively, “The Lord Jehovah is gracious,” “Who is like God” (or, “Who is what God is”), and “Jehovah is helper” — receive as new names Shadrach, Shudur-Aku (“Command of Aku” — Aku being the Babylonian moon-god); Meshach, a probable Babylonian original for which cannot be suggested; and Abednego, or rather Abed-Nebo (“Servant of Nebo”), a name which Sayce has himself found in an inscription of the fifth or sixth century B.C. The objection of Jewish copyists to writing the names of heathen deities may account for the change of consonants here. There are numbers of instances of Jews settled at Babylon taking Babylonian names. (See, for example, Records of the Past, 4:107; Zeits. fur Assy., 13:329, etc.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–20 6. Mishael] ‘Who is what God is?’ (cf. Michael,…
6. Mishael] ‘Who is what God is?’ (cf. Michael, ‘Who is like God?’), a name found also in Exo_6:22, Lev_10:4 (of a cousin of Moses’); and in Neh_8:4.
6, 7. Among the noble youths thus selected were four belonging to the tribe of Judah, who are named specially as forming the subject of the following narratives.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6, 8, 9, 10, 11, 12, 15, 17, 18 (6) Now among these . . .—Four persons only…
(6) Now among these . . .—Four persons only are mentioned here, because the narrative of the book is only concerned with four. Daniel calls our attention to the fact that the very four whom Providence had endowed with the greatest natural gifts were those by whose constancy and example the king was converted. The names of these four were subsequently changed, with the view of showing that they had become nationalised Chaldee subjects. (Comp. 2Ki_23:34; 2Ki_24:17.) The name Belteshazzar must be carefully distinguished from Belshazzar. It is said to mean, protect his life (balatsu-usur). Daniel appears, if this be the true meaning of the name, to have endeared himself at a very early period to Ashpenaz. (See Dan_4:18.) Abed-nego is apparently Servant of Nebo, the b and g having been designedly interchanged, on account of Azariah’s unwillingness to bear a heathen name. Shadrach and Meshach have not as yet been explained, but probably the clue to their interpretation is to be found in the last syllable, ach, which occurs also in Merodach and Arioch.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–20 Now among these were of the children of Judah,…
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah. The versions present no difficulty here, only the Septuagint adds a clause to bring this verse into harm( my with ver. 3: the Septuagint rendering is, "And there were of the race of the sons ofIsrael that came from Judaea, Daniel, Ananias, Mishael, and Azarias." That they were of "the children of Judah" seems to exclude the possibility of these four belonging to any other tribe, all the more that the whole children of Israel are spoken of in the third verse. The version which we find in the Septuagint leaves the matter tree. At the same time, the addition is one that is so naturally suggested by the third verse, that we cannot claim that the reading of the Septuagint is the more probable. The names of the four companions all occur elsewhere, and, as is usual with Hebrew names, all are significant. Daniel means either "Judge of God" or "God my Judge." As Hebrew grammar is now, the latter is the meaning; but there was an older form of the construct state, which appears in proper names like "Gabriel," which makes it probable that "Judge of God" or "Divine Judge" is the meaning intended to be conveyed. This meaning is in,plied in the story of Susanna and the eiders. David"s son by Abigail the Carmelitess is called Daniel in 1Ch_3:1. In the case of the son of David, the name would probably indicate the confidence in God which his father felt, rather than any description of the son. in Ezr_8:2 a Daniel is mentioned who seems to be a son of Ithamar. We say seems to be," because it is evident that there is an omission somewhere of a name; if the omission has taken place before m bne Phinhas, then Daniel becomes the representative of the sons of David, and Hattush the representative of the sons of Pabath. Inav: Neh_10:6 in the number of the priests who sealed the covenant, is a "Daniel" named, who may be the same as the preceding. In the LXX version of the apocryphal additions to Daniel, the prophet is identified with the priest. The first verse in the story of Bel and the Dragon is, "There was a certain man, a priest, whose name was Daniel, the son of Abal, the familiar friend of the King of Babylon." There is nothing to make it certain, it we do not take the phrase here in its absolute sense, that Daniel did not belong to the family of Aaron; if we take the phrase in its restricted sense, then the balance of probability is that he was a member of the Davidic family. Hananiah (Hananyah; Greek, jAnani) the Hebrew form, as in the case of other names with the same termination, is sometimes lengthened to Hananyahu). The name means "The Lord Jehovah is gracious." This name is one of the most common in the Bible. Sometimes it is reversed, and becomes Jehohanan or Johanan, and hence "John." The earliest is the head of the sixteenth of the twenty-four courses into which David divided the Hemanites. (2Ch_25:4) In the reign of Uzziah there appears one as a chief captain. (2Ch_26:11) In Jeremiah there are three; most prominent, however, is the false prophet who declared that Jeconiah and all his fellow-captives would be brought back in the space of two years. (Jer_28:15) One of the ancestors of our Lord, called in Luke (Luk_3:27) Joanna, the son of Rhess, grandson of Zerubbabel, is called in 1Ch_3:19 Hananiah, and reckoned a son of Zerubbabel. In the Book of Nehemiah there are several persons spoken of as bearing this name, not impossibly as many as six. In New Testament times it was still common: Ananias the husband of Sapphira; (Act_5:1) the devout Jew of Damascus, sent to; (Act_9:10) the high priest in the time of Paul. (Act_23:2) Unlike Hananiah, Mishael is one of the rarer names It occurs as the name of one of the sons of Uzziel, the uncle of Moses and Aaron (Exo_6:22; Lev_10:4) and again as one who stood at Ezra"s left hand when he read the Law. (Neh_8:4) There is some question as to the meaning of the name. Two interpretations have been suggested; the simplest and most direct is, "Who is what God is;" the other is, "Who is like God." The objection to the first is that the contracted relative is employed, which does not elsewhere appear in this book. This, however, is not insuperable, as the contracted form of the relative was in common use in the northern kingdom, and might, therefore, appear in a name; the objection to the second is that a letter is omitted, but such omissions continually occur. Hitzig refers to from as a case in point.
Azariah, "Jehovah is Helper," is, like Hananiah, a very common name throughout Jewish history It is the name by which Uzziah is called in 2Ki_14:21:15:1, 2Ki_14:7, 2Ki_14:8, 17 (called Uzziah in vers. 13, 30, as also in 2Ch 27) It is the name of four high priests:
Read full note →
(1) one during (1Ch_6:10) the reign of Solomon, the grandson of Zadok;
(2) the high priest during the reign of Jehoshaphat; (1Ch_6:11)
(3) high priest during the reign of his namesake Azariah or Uzziah King of; (2Ch_26:17-20)
(4) high priest in the reign of Hezekiah. (2Ch_31:10-14) There is also a prophet of this name (2Ch_15:1) in the days of Asa King of Judah. While this name is so common before the Captivity, it is not so common after it, though there is a captain of the army of Judas Maccabteus called "Azarias." While all the names contain the name of God, either in the covenant form "Jehovah" or the common form "el," yet there is nothing in the names to suggest the history before us. Jewish tradition made them out to be of the royal family; of this there is no certainty. In the time of Jerome it was held they were eunuchs, and thus the prophecy in Isaiah (Isa_39:7) was fulfilled. Others have held that Isa_56:3, "Let not the eunuch say, I am a dry tree," had a reference to those captives. So far, however, as we know, eunuchs might be attendants of Assyrian and Babylonian monarchs might bear the state umbrella over their heads, might give the cup to them, might arrange their couch for them, or announce their approach to the harem, but were not their councillors or warriors. That was left for the days of the Byzantine Empire, when the eunuch Narses retained Italy for the empire.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6, 8 The Prince of the Eunuchs gave names.
Dan_1:6-7
The Prince of the Eunuchs gave names.
Read full note →
Names
The highest import of names arises from their association with the highest of all beings. Among Jews and Christians a name gathers round it a halo of beauty, strength, and sanctity, by reason of its relations with the divine. In pagan climes a name becomes significant and revered in proportion to its connection with some idol deity. Daniel and his three companions had received from their fathers names divinely significant. In Babylon they are called upon to assume the names of the idol-gods belonging to the land of their captivity. They were dedicated to the four leading gods Bel, the chief god; the Sun-god; the Earth-god; and the Fire-god. What the prince of the Eunuchs did with these young and heroic Hebrews, the prince of the power of the air seeks to effect with the children of faith everywhere. His great effort is to merge the divine in the human; the spiritual in the material; and to convert the Church to the world.
1. Daniel. His name may be rendered God my judge. Instead, he was called Belshazzar, derived from Bel. Daniels estimate of this change may be inferred from the small use he made of it. He appears to have regarded it as no compliment. Thrice happy are they who, like Daniel, have God for their judge. Whenever they are falsely judged, the just Judge can bring forth their righteousness as the light, and their judgment as the noon-day.
2. Hananiah. This names signifies, the grace and favour of God. Shadrach, for which it was changed, denotes the same thing in an idolatrous sense--the favour, or illumination, or inspiration, of the Sun-god. A contrast is thus illustrated between the divine complacency, and the favour and applause of the world. The God of this world is worshipped with as much devotion as the Babylonians coveted the shining rays of their great Sun-god. The worlds smiles, her caresses, honours, wealth, and pleasures, are the inspirations of the eager devotion of the multitude. In these things consist their sunshine. Contrasted with this is the true light, revealing by its clear and steady rays all dangerous passes, pitfalls, and precipices, whereby so many perish through the glare of sin. And this favour is a light that shines always.
3. Mishael. This name is composed of two Hebrew words which may be rendered comparable to God, or resemblance to God. The substituted name retains a part of the word, displacing the last syllable, which is the name of Jehovah, by the name Shak, the chief goddess of Babylon, the goddess of beauty and pleasure. Meshach, therefore, signifies a votary to the chief goddess of beauty and pleasure, who smiles upon all who bear her name. Babylons goddess still rules with successful sway. Men are lovers of pleasure more than lovers of God. Too often is the temptation yeilded to by Gods spiritual Israel.
4. Azariah. This name may be rendered God my help. Abednego means servant of the shining light, or servant of Lucifer. The two names furnish illustrations of the contrasted characters of the servants of righteousness and those of sin. The service of sin is the service of grief. In a course of evil pleasure and pain are twin companions. Light is attractive, sad so is sin; but the light is the effect of fire, and fire burns; so does sin--like the glaring taper alluring to slay the bewildered moth. (Anon.)
Names changed for reasons of religion
Their very names were a witness, not only to their nationality, but to their religion. Daniel means God is my judge, Hananiah Jehovah is gracious, Mishael (perhaps) Who is equal to God? Azariah God is a helper. It is hardly likely that the Chaldeans would have tolerated the use of such names among the young pupils, since every repitition of them would have sounded like a challenge to the supremacy of Bel-Merodach and Nebo. It was a common thing to change names in heathen courts, as the name of Joseph had been changed by the Egyptains to Zaphnathpaaneah (Gen_41:45), and the Assyrians changed the name of Psammetichus II into Nebo-serib-ani, Nebo Save mo. They therefore made the names of the boys into the names of the Babylonian deities. (F. W. Farrar.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv8, 11 SECT. III.—THE RESOLUTION (Chap. Dan_1:8-10)
HOMILETICS
SECT. III.—THE RESOLUTION (Chap. Dan_1:8-10)
Read full note →
The religion of Daniel and his three companions was soon to be put to the test. They were to be fed from the royal table [16]; but the Jews were forbidden by the law of Moses to eat certain kinds of food, as well as food prepared in a certain way. Some animals were to be avoided as unclean, and none ware to be eaten with the blood in them. Besides, what the heathen used of animal food had been already offered in sacrifice to their idols, while a portion both of the meat and drink on their table was presented as an offering and acknowledgment to the same false deities. Daniel saw that to partake of the royal provision [17] was thus to pollute himself by participation with idolatry and to transgress the law of God [18]. His purpose was at once taken. Be the consequences what they might, he would neither defile himself nor apostatise from his God. Persuaded that man does not “live by bread alone, but by every word of God,” he would request the superintendent to substitute pulse and water for the royal viands. He determined, says Matthew Henry, to let it be known from the first day of his residence in Babylon, that though but a young Jewish slave, he was the servant of the living God. If he could not preserve his dignity as a prince, he would preserve his purity as a child of the covenant. It was no small risk. The wrath of Nebuchadnezzar, as of all Oriental despots, was as the roaring of a lion. That wrath might well be apprehended for what must appear to him, if known, an act of disobedience, and even of contempt. Unless prevented by some remarkable interposition, the act may cost Daniel and his three friends their life. Daniel had indeed already gained the favour and affection of the chief or superintendent of the eunuchs, but for him to change the diet, or even allow or connive at such a change, must endanger his life also—with Daniel a considerable aggravation of the difficulty. Still he must obey the dictates of his conscience and do what he believes to be the will of God [19]. Prayer was no doubt his refuge. The God of Abraham would open up a way of deliverance. “On the Mount the Lord will be seen.” Man’s extremity is God’s opportunity. Isaac was saved at the last hour, The Lord will provide. Jehovah-Jireh still lives. To the chief officer, therefore, Daniel communicates his difficulty and his purpose. The worthy heathen expressed his distress, and his fear for the consequences, even to himself. Daniel only requests a trial. Ashpenaz can do nothing but commend him to the good graces of the subordinate whose duty it was to attend immediately upon the young men, and whose responsibility was less than his own. Observe—
[16] “A daily provision of the king’s meat.” Among the Persians, a number of persons, all the lower attendants of the court, received their support from the king’s table. This custom derived by the Persians from the Babylonians, or at least held in common with them. According to Jer_52:33-34, King Jehoiachin, by the command of Evil-Merodach, received his daily sustenance from the royal table.—Hengstenberg. Dr. Rule observes that crowds of Israelites no doubt ate “unclean things in Assyria” (Hos_9:3), defiling themselves in like manner; but a few noble souls lived above compromise. At this same time, Ezekiel, also a captive in the same land, witnessing the shame of those who “ate their defiled bread among the Gentiles” whither they were driven, could say, “O Lord God, behold, my soul hath not been polluted; for from my youth up, even till now, have I not eaten of that which dieth of itself, or is torn in pieces, neither came there abominable flesh into my month” (Eze_4:13-14). Their “barley-cakes” the prophet was commanded to treat with loathsome contempt. Good Queen Esther, too, is described in an apocryphal writing as appealing to God that she had not “eaten at Haman’s table, nor had pleasure in the king’s feast, nor had drunk the wine of the drink-offering.”
[17] “The portion of the king’s meat,” Heb. פַּתְבַּג הַמֶּלֶךְ (pathbag hammelek). Dr. Rule observes that what this might mean the old versions could not explain, and our English translators could only gather from the context. Some of the Rabbis understand it to be bread. He remarks, what Dr. Pusey has also told us in the Appendix to his Lectures on Daniel, that Professor Max Müller, in his explanation of words in the Book of Daniel supposed to be Aryan, says that this word is Aryan, and is equivalent to the Sanscrit pratibaga, “a share of small articles, as fruit, flowers, &c., paid daily to the raja for household expenditure.” The Professor quotes a passage from Athenæus, where a Greek word is supposed to represent the word in Daniel, namely, potibazis, said to be put for ποτιβαγις, and to denote “barley bread and wheaten toast, and a crown of cypress, and mixed wine in a gold cup, out of which the king himself drinks.” Dr. Rule, after quoting a passage from Herodotus, which shows that the Assyrians at their sacrifices “poured libations and offered consecrated barley-cake with the sound of the flute and crowned with chaplets,” remarks that “if the pathbag of Daniel and the potibazis of Athenæus be the same, if the king of Babylon drank of the consecrated wine, tasted the consecrated barley-cake, and put on the chaplet of cypress, amid the noise of music and hymns to his god; if the like consecrated food was sent to members of the royal household, to partake of it would be nothing less than a formal participation of idolatry.”
[18] “Would not defile himself” Keil observes that Daniel’s resolution arose from fidelity to the law, and from steadfastness to the faith that man lives “not by bread alone, but by every word of God” (Deu_8:3); and from the assurance that God would bless the humbler provision which he asks for himself and his companions. These ordinances in relation to food are part of the Levitical law, Exo_22:31, Deu_14:2; Deu_14:21, where the principle of avoiding food inconsistent with holiness, only touched upon in Exodus, is expanded.
[19] “He requested of the prince of the eunuchs that he might not defile himself.” Dr. Cox remarks that, in the conduct of Daniel on this occasion, his moral triumph was complete and glorious; appearing perfectly conscientious and entirely decided while exhibiting a graceful modesty connected with his moral heroism, together with great judgment and wisdom, and a spirit of self-denial and temperance of the most exemplary kind. Dr. Rule observes that it was far more than a purpose on the part of Daniel. It was a resolve. Literally “he laid it on his heart,” וַיָּשֶׁם דּ״ עַל־ לִנּוֹ (vai-yashem D. ’al libbo), made it a matter of conscience, not contemplating any possible contingency that might shake his constancy.
1. Religious principle sure to be tested. The gold must be submitted to the fire to prove its reality and purge it from dross. The trial of faith a rule in God’s government and the universal experience of His people. That trial may be a “fiery” one (1Pe_4:12). May throw into heaviness for a season; but has for its issue “praise and honour and glory at the appearing of Jesus Christ” (1Pe_1:7). Believers to be, like Apelles, “approved in Christ.” Difficult situations, involving danger, trouble, or loss, the ordinary means of the trial. The favour of God and conscious obedience to His will on the one hand, with suffering and worldly loss, or God’s displeasure and a wounded conscience on the other, with the short-lived favour of the world; which shall it be? Moses must choose between the treasures of Egypt and the reproach of Christ; worldly greatness with idolaters, or “affliction with the people of God.”
2. Trial a needful preparation for future service. Daniel and his companions destined to important service in Babylon. God was to be glorified in them as His faithful witnesses. The deliverance of their captive countrymen to be ultimately effected through their influence. Hence the necessity of discipline and trial. The instrument to be prepared and polished. The faith and obedience of these font godly youths to be afterwards severely tested. The trial to commence now, even at the beginning. Smaller trials must prepare for greater ones. The faith that is to face and triumph over the fiery furnace and the lions’ den to be made strong by exercise.
3. Self-denial necessary to true religion. Daniel and his friends must choose between the dainties of the king’s table and the diet of the humblest slave. A considerable difference to the flesh between the king’s savoury dishes and delicious wines, and mere boiled beans and water. But the choice was soon decided on. Grace enabled Daniel, “instead of yielding to the temptations of luxury, voluntarily to subject himself to the humblest fare, that appetite might not betray him into sin.” Like his ancestor Moses, he “chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season.” The Master’s rule, “If any man will be my disciple, let him deny himself, take up his cross daily, and follow me.” The part of good soldiers of Jesus Christ to “endure hardness.” Such endurance and self-denial the means of strengthening character and fitting for service in the world. The pulse itself probably made, even physically, a means towards Daniel’s elevation. Protogenes, the celebrated painter, said to have lived on lupins during the seven years he was engaged on his famous picture, “that his judgment might not be clouded by luxurious diet.” Calvin even thinks that Daniel might have desired pulse and water, on account of the injurious effects of good living. Auberlen remarks that “he who is to receive or interpret divine revelations, must not feed on the dainties nor drink from the intoxicating cup of this world.”
4. Abstinence from what is in itself lawful sometimes a sacred duty. The royal provisions in themselves good, but in the circumstances not to be partaken of by Daniel and his friends without sin and moral defilement. So even in his old age, Daniel for a special religious purpose abstained for a time both from flesh and wine (Dan_10:3). “Every creature of God is good, and to be received with thanksgiving of them that know and believe the truth.” But there are times when, for the sake of others, if not for our own, it may be our duty to abstain from the use of some. Christian wisdom and an enlightened conscience needed to direct us in regard to such abstinence. The same Apostle who counselled Timothy to “use a little wine” for his stomach’s sake and his frequent infirmities, asserts that “it is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;” and declares for himself, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend” (Rom_14:21; 1Co_8:13). The character of the wines and other intoxicating drinks used in this country, the prevalence of the drinking customs, the continued evidence before our eyes of the terrible effects of the use of these drinks, both physically, socially, and morally, slaying as they do their tens of thousands, and drawing in their train both misery, poverty, disease, and crime—these facts are believed by many to make it the duty of Christian men and women in general, in the exercise of that charity that “pleaseth not itself” and “seeketh not her own,” to abstain entirely from the use of these beverages for at least the sake of those who must, one way or other, be influenced by our example.
5. Grace made sufficient for all situations. Grace needed most in times of difficulty and trial. That grace now afforded to Daniel and his friends in their perplexity. To Paul’s thrice-repeated prayer that the “thorn in the flesh” might depart from him, the only answer vouchsafed was, “My grace is sufficient for thee; my strength is made perfect in weakness.” Believing this, Paul gloried in his infirmities and necessities. Neither tribulation, nor persecution, nor famine, nor nakedness, nor peril, nor sword, able to separate the genuine believer “from the love of God which is in Christ Jesus our Lord.”
6. The value of courage and resolution in the matter of religion. These needful to serve God and keep a good conscience in the world. Constantly verified in the history of the Church, both in Old and New Testament times. To be faithful to God and faithful to the end, one must, like Daniel, “purpose in his heart,” and through grace adhere to it. Joshua exhorted more than once before encountering the Canaanites, and marching in to take possession of the land, to “be strong and of a good courage, and not be afraid.” Impossible at once to be a faithful Christian and a coward. The “fearful and unbelieving” among those who are excluded from the New Jerusalem (Rev_21:8). “We have received, not the spirit of fear, but of love, and of power, and of a sound mind.” He that timidly will save his life shall lose it. The feet to be shod with the preparation of the gospel of peace, in order to tread on briars and scorpions, “and all the power of the enemy.” The promise, “Thy shoes shall be iron and brass.” In a world up in rebellion against God, His servants need to be “made as an iron pillar and a brazen wall.” The exhortation to Ezekiel always needed, “Be not afraid of their faces.” Reuben “unstable as water,” therefore “unable to excel.” Fear makes men deserters; but “if any man draw back, my soul shall have no pleasure in him.” He that putteth his hand to the plough and looketh back is not fit for the kingdom of God,—neither for the enjoyment of it himself or the extension of it to others. A Christian needs to be a hero, and grace makes him one. Faith the foundation of true courage. Through faith, “out of weakness men were made strong, waxed valiant in fight, and turned to flight the armies of the aliens.” The faith that is “of the operation of God” makes men heroes, and in religion a man must either be that or nothing.
7. Fidelity to God the best way to favour with men. “When a man’s doings please the Lord, He maketh even his enemies to be at peace with him.” Psa_106:46 verified in Daniel and his companions: “He made them to be pitied of them that carried them captives.” True religion commends itself even to worldly men. Grace a winning thing. Includes “whatsoever things are comely and of good report.” Favour with men not to be bought at the expense of religious principle, and need not be. Daniel found favour with the chief of the eunuchs and yet kept his religion, and indeed by keeping it. Daniel made God’s love and favour the first and chief thing, and God gave him in addition the love and favour of men. “The hearts of kings are in the hand of the Lord, and He turneth them as the rills of water.” True religion consists in love, and love naturally begets love. Jesus, the embodiment of that religion, “grew in favour with God and men.” The experience of Daniel in Babylon that of Joseph in Egypt. The chief of the eunuchs, like the keeper of the prison, won by the becoming behaviour and sweetness of disposition in a youthful Hebrew slave. The youth who pleases God likely to find acceptance with men.
8. The importance of faithfulness in little things. An apparently small matter, the kind of food Daniel should eat or not eat; but God’s law made even that a matter of conscience. Fidelity to God and His worship involved in it. Daniel was faithful to his conscience, and desired to be excused from eating what he could not partake of without sin. Thus prepared for proving faithful in greater things—faithful to all his duties and trusts under the king, and faithful to God at the peril of the lions’ den. “He that is faithful in that which is least is faithful also in much.”
9. The necessity of decision in the matter of religion. A distinct and settled purpose often our safety and preservation in the world. Daniel’s purity in Babylon due to his “purposing in his heart.” A firm purpose in God’s strength to do right, the girdle that binds the spiritual armour together. “I have said that I will keep Thy word.” “One shall say, I am the Lord’s.” “I have sworn, and I will perform it, that I will keep Thy righteous judgments.” Jesus Himself an example of such decision. He “steadfastly set His face to go up to Jerusalem.” Temptations to turn aside are to be resolutely answered as He answered Peter, “Get thee behind me, Satan; for thou savourest not the things that are of God, but the things that are of men.” “When people are in Babylon they have need to take special care that they partake not in Babylon’s sins.”—Henry. Safety often in a decided “No.”
DANIEL A NOTABLE EXAMPLE OF RESOLUTION
“Daniel purposed in his heart”—(Dan_1:8)
Resolution both an act and a habit. As a habit, it marks the character of the man who makes a resolution and acts upon it. The habit formed by frequent acts of resolving and acting accordingly. As a habit, resolution a most important part of character. Gives a man moral strength, energy, backbone. Constitutes force of character. Makes a man strong. Forms the hero, the scholar, the statesman, the artist. Makes the successful merchant, the man of science, the philanthropist, and the benefactor of his kind. “I will be a hero,” the turning-point in Nelson’s history. Reynolds resolves at Rome to study the works of the old masters till he has understood their excellence, and becomes a master himself. Paley at college resolves to shake off his habitual indolence and rise at four o’clock to his studies, and produces works that cannot die. Daniel’s resolution in regard to his diet one of the means of strengthening his character and fitting him for future greatness. Each resolution carried out in spite of difficulty or natural reluctance makes a man stronger. An irresolute man a weak man. The part of weakness either to make no resolution, or to make it and fail to keep it. “Resolves and re-resolves, and dies a fool.” Broken resolutions leave a man weaker. One resolution kept prepares for keeping the next. A resolution manfully carried out often the turning-point in a man’s life and the determination of a man’s character. Resolution as an act should be—
1. Made deliberately. Rash resolutions often both foolish and dangerous. Resolutely to carry out such, worse than the making of them. Resolution not to degenerate into obstinacy and wilfulness, as in Herod the Tetrarch, and Pharaoh at the Red Sea. Daniel thought before purposing in his heart. “Ponder the path of thy feet.”
2. Directed to what is right. A resolution should be to pursue a right course—to act right, speak right, feel right. Daniel resolved to do what he saw and believed to be his duty. Resolution noble when it is to serve God, do good, and sin not; to be truthful, honest, industrious, kind, obliging; to avoid temptation as far as possible, and to resist it when it comes; to say “No “to every evil suggestion. If still with our back to God, our resolution to be that of the prodigal,—“I will arise and go to my Father.” The diseased woman’s resolution to press through the crowd and touch the hem of Christ’s garment brought health to her body and life to her soul. The Syrophenician mother pressed on with her suit till she obtained a favourable answer, notwithstanding discouragements and repulses, and she succeeded. So Esther resolved, at the risk of her own life, to plead with the king for the lives of her countrymen: “If I perish, I perish.”
3. Made in dependence on divine assistance. To make a right resolution needs divine aid; much more to keep it. The spirit willing when the flesh is weak. To will may be present, but how to perform that which is good we find not, and needs divine strength. Resolution to be linked with prayer. Strength given to them that ask for it. Daniel a man of prayer as well as purpose; the latter because the former. Peter resolved to follow his Master even unto death, but, trusting in himself, he denies Him at the challenge of a servant-girl. Neglect of the Saviour’s caution, “Watch and pray that ye enter not into temptation,” likely to be followed with a fall. “He that trusteth in his own heart is a fool.” David’s prayer, “Hold Thou me up and I shall be safe.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v8 Dan 1:8 - Dan 1:21.
Daniel
YOUTHFUL CONFESSORS
Read full note →
Dan 1:8 - Dan 1:21.
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 {2Ch 36:22; Ezr 1:1; Ezr 6:3}. From Dan 10:1 we learn that he lived on till Cyrus’s third year, if not later; but the date in Dan 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; 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 hundred-fold 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.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv6–7 deported 8 years before Ezekiel. 2Ki 24:1; 2Ki 24:2;…
Daniel
deported 8 years before Ezekiel. 2Ki 24:1; 2Ki 24:2; 2Ch 36:5-7; Jer 25:1; Jer 52:12-30.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 Daniel Faithful to his Religious Convictions
Daniel Faithful to his Religious Convictions
v. 8. But Daniel purposed in his heart, definitely made up his mind, that he would not defile himself with the portion of the king’s meat nor with the wine which he drank, chiefly because the heathen had the custom of consecrating their food and, in fact, their entire meals by offering a portion to their gods, Cf 1Co 10:18-20; therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel’s resolution to refrain from the king’s food thus was due to the fact that he had the proper spiritual understanding of the Law, that he desired to be obedient to its spirit as well as to its letter.
Read full note →
v. 9. Now, God, whose kind providence is brought out throughout the narrative, had brought Daniel into favor and tender love with the prince of the eunuchs, so that the latter was favorably disposed toward Daniel, was ready to grant him any reasonable request from the outset.
v. 10. And the prince of the eunuchs, to whom Daniel promptly presented his petition, said unto Daniel, as he gave evidence of the favorable mental attitude which he had toward the Jewish youth, I fear my lord, the king, who hath appointed your meat and your drink, by a definite command; for why should he see your faces worse liking, of a meager and emaciated appearance, in a worse condition, than the children which are of your sort? The question has the meaning of a most emphatic denial: He must not see you in that condition. Then shall ye make me endanger my head to the king, that is, the king held his life as a pledge for the faithful fulfillment of his commandment concerning the training of the Jewish youths.
v. 11. Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, the official who was their immediate superior during the course of their training,
v. 12. Prove thy servants, I beseech thee, ten days, making an experiment in their case; and let them give us pulse to eat and water to drink, the simplest kind of vegetable food with water, all luxuries in the line of food being omitted in their diet.
v. 13. Then let our countenances be looked upon before thee, in a careful examination of their physical condition, and the countenance of the children that eat of the portion of the king’s meat, making a comparison between these four and the youths who complied with the king’s order concerning their diet; and as thou seest, according to the result of the observations made after the period, deal with thy servants, the test determining the matter once for all.
v. 14. So he consented to them in this matter and proved them ten days, making the experiment in accordance with their petition.
v. 15. And at the end of ten days their countenances appeared fairer and fatter in flesh, they were clearer-eyed and in better condition in every way, than all the children, or youths, which did eat the portion of the king’s meat.
v. 16. Thus Melzar, who evidently was in charge of the king’s kitchen, took away the portion of their meat and the wine that they should drink, he no longer set it aside for their diet; and gave them pulse, vegetables, especially legumes.
v. 17. As for these four children, God, who thus rewarded their faithfulness, gave them knowledge and skill in all learning and wisdom, so that they mastered the Chaldean literature and scientific knowledge; and Daniel, in addition to these accomplishments, had understanding in all visions and dreams, this being clearly a miraculous gift granted by God for a special purpose and not identical with the gift of prophecy.
v. 18. Now, at the end of the days that the king had said he should bring them in, that is, at the end of the three-year period originally fixed, then the prince of the eunuchs brought them in before Nebuchadnezzar, so that all the Jewish youths were presented for inspection and examination.
v. 19. And the king communed with them, examining them in all the branches which they had studied; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah, none of the others equaled them either in physical beauty or in mental excellencies; therefore stood they before the king, they entered the royal service, they were given a position of importance at the royal court.
v. 20. And in all matters of wisdom and understanding that the king enquired of them, namely, at the general examination, he found them ten times better than all the magicians and astrologers, the most learned men and those who practiced occult arts, that were in all his realm.
v. 21. And Daniel continued, he held positions at court, he lived in Babylonian court circles, even unto the first year of King Cyrus. If God’s children are faithful in their adherence to His Word and commandments, He often rewards them even in this life by giving them positions of wealth and influence in the world.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8, 11, 14, 17, 19 Among these
Among these
"Among the young men from Israel"
Read full note →
The chief official
This refers to Ashpenaz who was King Nebuchadnezzar's highest official.
Belteshazzar ... Shadrach ... Meshach ... Abednego
These are all men's names. (See: How to Translate Names)
translationWords
Daniel
Hananiah
Mishael
Azariah
Judah
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 8, 9, 10, 11, 12, 13, 15, 17, 19, 20 1:6-7 Their new Babylonian names were to help enculturate…
1:6-7 Their new Babylonian names were to help enculturate the Hebrews into the pagan Babylonian society. Daniel (“God is my Judge” or “God has judged”) became Belteshazzar (“Bel [a Babylonian god] protects his life”). Hananiah (“the Lord is grace”) became Shadrach (possibly meaning “command of Aku,” another Babylonian god). Mishael (“who is God?”) became Meshach (“who is Aku?”). Azariah (“the Lord helps”) became Abednego (“servant of Nego/Nebo,” another Babylonian god).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.