CHAP. I.
Jehoiakim, with part of the sacred vessels, is carried captive,
1, 2. Nebuchadnezzar commits Daniel, and certain
Jews, to the master of the eunuchs, to be instructed in the Chaldee learning; allotting them a daily portion, and changing their names, 3-7, They refuse to eat of the king's meat; and, being permitted to live on pulse and water, they improve in vigor and comeliness, 8-16. God confers on them knowledge and wisdom; so that, being far superior to the wise men of Babylon, they are preferred by the king, 17-21.
N 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 f 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 favored, and skilful in all wisdom, and cunning in knowledge, and un
a 2 Kings 24:1,2. 2 Chr. 36:5,6. b 2:37,38. 5:18. Deut. 28:4952. 32:30. Judg. 2:14. 3:8. 4: 2. Ps. 106:41,42, Is. 42:24.
c 5:2. 2 Chr. 36:7.
d Gen. 10:10. 11:2. Is. 11:11. Zech. 5:11.
e 5:2,3. Judg. 16:23,24. 1 Sam. 5:2. 31:9,10. Ezra 1:7. Jer.
51:44. Hab. 1:16.
f 2 Kings 20:17,18. Is. 39:7. Jer. 41:1.
g Lev. 21:18-21. 24:19,20. Judg. 8:18. 2 Sam. 14:25. Acts 7:20. Eph. 5:27. h 2:20,21. 5:11. Ec. 7:19. Acts 7:22.
NOTES.
CHAP. I. V. 1, 2. ( Marg . Ref . a. -Notes, 2 Kings 24:1,2. Ezra 1:1-4. Jer. 25:1.) This may be considered as the first date of the beginning of the seventy years' captivity: for it has been shewn, that there were several.-'At 'this time Jehoiakim became tributary to the 'king of Babylon; and consequently the seven'ty years of captivity and vassalage to Baby'lon began.' Lowth . He carried the sacred 'vessels to the temple of his god: not so much 'for the ordinary use of his priests, as to be laid 'up for monuments in the treasure-house that 'pertained to his idol, ... even Bel, the god of 'the Babylonians, &c.' Bp . Hall . ( Marg . Ref . c-e.- Note , 5:1-4.)-The Lord gave . (2) Marg. Ref . b.
derstanding 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 k 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 P Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego.
[Practical Observations.]
8 But Daniel 9 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 request
i See on 17-20.- Prov. 22:29.
23:34. 24:17.
k 1 Kings 4:22,23. 2 Kings 25: p 2:49. 3:12-30.
30. Matt. 6:11. Luke 11:3. * Heb. of his drink.
1 19. Gen. 41:46. 1 Sam. 16:22. 1 Kings 10:8. 2 Chr. 9.7. Jer. 15:19. Luke 1:19. 21:36.
m 2:17. Ez. 14:14,20. 28:3. Matt. 24:15. Mark 13:14. n 3,10,11.
o 4:8. 5:12. Gen. 41:45. 2 Kings
q Ruth 1:17,13. 1 Kings 5.5. Ps. 119:106,115. Acts 11:23. 1 Cor. 7:37. 2 Cor. 9:7.
r Lev. 11:45-47. Deut. 32:38. Ps. 106:28. 141:4. Ez. 4:13,14. Hos. 9:3,4. Acts 10:14--16. Rom. 14:15-17. 1 Cor. 8:710. 10:18-21,28-31.
eigners: perhaps the king had observed several of the young Jews to be very ingenious, and of promising abilities; and he desired to avail himself of the talents both of his native subjects, and of those whom he had acquired by conquest. These young men were to be instructed in the learning and language of the Chaldeans, and in every science which could qualify them for service. Three years were allotted for their education: and to encourage them to be diligent and obsequious, they were to be supplied with viands and wine, every day, from the king's own table.
This education would tend, and probably was meant, to detach them from the interests of their people and religion, and to attach them to those of their new masters. Among the number selected, there were four more distinguished and V. 3-7.
It is evident, that Daniel and his conscientious than the rest: their names were companions were carried captive, when Je- all compounded with the original words for hoiakim fell into the hands of Nebuchadnez- God, or Lord: "Daniel" signifying nifying God my zar, though it is not here mentioned, and be- Judge; "Hananiah," the grace of the Lord ; and fore the captivity of Jehoiachin. -The eastern "Azariah," the Lord is a help .
It is not agreed monarchs have in every age been accustomed || what "Mishael" signifies, but it is compoundto employ eunuchs, in their palaces and about ed with EL, the name of God.- "The master their persons: and as these were frequently of the eunuchs," however, changed these advanced to the highest dignities; the original names for others compounded with the names word is sometimes used in general for a cour- of the idols of Babylon; as intimating the tier, or officer in the palace.
It is probable, change which he expected or desired in their however, that Daniel and his companions were religion. ( Marg . and Marg. Ref . Notes , 4: eunuchs. "The master of the eunuchs," on 8,9. v . 8. Gen. 41:45,46.) - The word rendered this occasion, received orders from Nebuchad- "children" is frequently used for young pernezzar, to select from the young men of Is- sons, when come to maturity: and it is the rael, and especially from those of royal and common opinion, that Daniel was at this time noble birth, such as were unblemished in their twenty years of age.
Indeed we must suppose, outward form, and of comely figure, who had from the narrative, that both he and his comgood capacities, and had received the rudi panions were at least seventeen or eighteen. ments of a good education; and whose pru--As these young men were of the seed-royal, dence, good sense, and learning might render it is probable that some of them were descendthem fit to occupy some station at court. It was then, as well as at present, deemed a branch of magnificence to be served by for
ed from Hezekiah: and thus the prophecy, concerning his posterity, was exactly fulfilled. ( Note , 2 Kings 20:17,18.)
ed of the prince of the eunuchs that he might not defile himself.
9 Now God had brought Daniel into favor 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 tsort? then shall ye make me endanger my head to the king.
11 Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,
12 Prove thy servants, I beseech thee, ten days: and let them give us pulse to eat, and water to drink.
13 Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants.
14 So he consented to them in this matter, and proved them ten days.
15 And at the end of ten days "their countenances appeared fairer and fatter in flesh, than all the children which did eat the portion of the king's meat.
16 Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.
17 As for these four children, * God gave them knowledge and skill in all learning, and wisdom: and || Daniel had understanding in all visions and dreams.
18 Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.
19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
u Ex. 23:25. Deut. 28:1-14. 2 Kings 4:42-44. Ps. 37:16. Prov. 10:22. Hag. 1:6,9. Mal. 2:2. Matt. 4:4. Mark 6:41,42. v 11.
x 2:21,23. 1 Kings 3:12,28. 4: 29-31. 2 Chr. 1:10,12. Job 32:8. Ps. 119:93-100. Prov. 2:6. Ec. 2:26. Is. 28:26. Luke 21:15. Acts 6:10. 7:10. Col.
1:9. Jam. 1:5,17.
y Acts 7:22.
|| Or, he made Daniel understand.
z 4:9,10. 5:11,12. 10:1. Gen. 41: 8-15. Num. 12:6. 2 Chr. 26: 6. Ez. 28:3. 1 Cor. 12:7-11. a See on 5.-Gen. 41:46. 1 Kings 17:1. Prov. 22:29. Jer. 15:19 .
iel: but he feared lest the king, who had given orders about the diet of the young Jews, should observe any of them to look unhealthy and dejected, as he took it for granted they would, if they lived on pulse and water: so that, comparing their countenances with those who were not so scrupulous, he should inquire into the cause of the difference; and, finding that his orders had been disobeyed, should in a rage order him to be put to death. ( Marg . and Ref .) The subsequent history shews that he had some ground, from the character of the king, for these apprehensions.
It seems, however, that he was willing to connive at the desired change, though he would not order it; and perhaps he hinted to Daniel, that Melzar, his deputy, could do it with less danger: at least Daniel applied to him, and besought that a trial might be made for the space of ten days; during which time he and his friends would live upon pulse, or vegetables, and water, without any kind of animal food or wine: and if on this spare diet, they did not thrive as well, as those who ate the king's portion, he might afterwardsrefuse his concurrence.
This temperate diet would be in its own nature wholesome; yet it was not suited to render them fatter in flesh than the others: but doubtless Daniel's confidence was placed on the special blessing of God, to render it so nourishing, that he and his friends might no more be tempted to defile themselves. It cannot, however, be supposed, that he would in any case have consented to eat forbidden food, whatever sufferings his refusal might have exposed them to.
But the Lord did not disappoint his expectation; for his looks and those of his friends fully satisfied Melzar, that he might safely leave them to their own plan; and so he took away, perhaps as a perquisite to himself, the portion which was allotted them from the king's table. This was a singular instance of conscientious temperance and self-denial in
V. 8-16. It is probable, that Daniel first formed his own determination, and then brought over his companions to his views and purpose. ( Marg . Ref . q.) He did not consider it as unlawful to learn the sciences and language of the Chaldeans, as a preparation for future usefulness: and we may hence decidedly conclude, that he was not required to study the arts of the magicians and astrologers.
He resolved, however, "not to defile himself with the portion of the king's meat."-Many of the dishes would consist, in part at least, of those meats which were unclean according to the law; others of them would be such as had been offered to idols; and the wine, it is probable, had been presented to them, and a part from it poured out for a libation on their altars. Daniel, no doubt, concluded that by eating and drinking of these provisions he should have fellowship with idolaters; ( Marg .
Ref . r. -Note, 1 Cor . 10:18-22.) or be corrupted with the prevailing luxury and intemperance of the court, as well as induced to eat such meats as the law of God forbad: and that such a selfindulgent course of life was suited neither to the afflicted state of his country, nor to his own condition as a captive, nor to his character as a devoted worshipper of the God of Israel.
He was therefore resolved not to defile himself: yet he did not rudely refuse what was intended in kindness; but gently and modestly requested the prince, or master, of the eunuchs, to indulge him in this respect, as his conscience was concerned in it. It is, however, improbable, that he would have succeeded quietly in his purpose; had not that God, whom he so conscientiously served, given him a place in the esteem and tender compassionate regard of this stranger; by means of the excellent abilities, discretion, courteousness, and amiable qualities, with which God had endued him. ( Marg .
Ref . s.- Notes , Gen. 32:27,28. 39:2-6. Prov. 16:7.) The prince of the eunuchs, therefore, was disposed to gratify Dan-ll young persons, who had been brought up in
20 And bin all matters of wisdom and understanding, that the king inquired 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.
b 1 Kings 4:29-34. 10:1,23,24. c Gen. 31:7. Num. 14:22. Neh. d 2:2-11,21-23. 4:7,8,&c. 5:7, Heb. wisdom of understand- 4:12. Job 19:3. ing .
affluence. ( Marg . Ref . u-x . - Note , Ex . 2:21.) V. 17-21. It pleased God so to prosper the instructions given to Daniel and his friends, and their application to study; and so to communicate knowledge and wisdom from himself, that they far excelled their fellow students in every thing: ( Marg . Ref . x, y.- Notes , 2:27-30, v . 28. Gen. 41:16. 1 Kings 3:5-14. Prov. 2:19. Luke 21:12-19, v . 15.
Acts 6:9-14, v . 10.) and Daniel was early endued with the supernatural ability of interpreting remarkable dreams, as Joseph had been in Egypt; for he alone was chosen to be a prophet. ( Marg . and Marg. Ref. z.- Notes , 2:17-23.
Gen. 40:8.) So that, when they were brought before the king, (who appears to have been a man of learning and penetration,) they were found far better qualified for his service than any of the other students: nay, they far excelled in learning, and in the satisfactory solution of difficult questions, all the magicians and astrologers, and other pretenders to extraordinary discoveries, with which his realm abounded.
They were therefore speedily advanced to honorable stations in his palace: and Daniel continued to be employed in the affairs of government, and to be regarded as a prophet, through the whole remaining duration of the Chaldean monarchy; and till Cyrus succeeded to the kingdom, on the death of his father-in-law, Darius the Mede. Thus he lived to witness the conclusion of the seventy years, which Jeremiah had predicted as the term of the captivity: ( Note , 9:2,3.) and there can be no reasonable doubt, that Cyrus's favorable decree was procured by his means.
Indeed it is evident that he survived that event at least two or three years. (Marg. and Marg . Ref . a-e.-10:1. Note, Ezra 1:1-4.)
Skill in all learning, &c. (17) 'They were 'particularly skilful, in those parts of the Chal'dean learning, which was really useful, and 'might recommend them to the favor of the 'kings both of Babylon and Persia, and qualify 'them for places of trust under them. So Mo'ses's education in Egyptian learning ( Acts 7: 22.) fitted him to be a ruler of God's people.' Lowth . ( Note , Ex . 2:10.)
PRACTICAL OBSERVATIONS.
V. 1-7.
The successes of ungodly men, even in their enterprises against the worshippers of God, are to be ascribed to his interposition: they could "have no power against them, except it were given them from above;" though they generally either take the glory of it to thenselves, or give it to their idols. -The Lord will permit his enemies to profane even those things, which have been consecrated to his service, when they have been polluted by the hypocrisy or crimes of his professed worshippers. It is the prudence of princes to employ the abilities and endowments, of body or mind, and all qualifications natural or acquired, which are to be found among every class of their subjects: and it is the wisdom of God thus to bring forth into scenes of usefulness, those whom he has qualified to serve the public, or his church. He will sometimes have a
8,17. Gen. 41.8. Ex. 7:11,12, 22. 8:7,19. Is. 19:3. 47:12-14. 2 Tim. 3:8,9.
e 6:28. 10:1. He lived to see
that glorious time of the return of his people from the Babylonian captivity, though he did not die then. So till is used Ps. 110:1. 112:8.
to direct the deliberations of senates, or to sway the affairs of kingdoms; as well as others to be employed in the work of the ministry, or in the obscure occupations of private life.
We should therefore consider seriously what is our proper work, and do it diligently; and not censure others who aim to glorify God in a different sphere. - Youth is the time for acquiring useful knowledge: nor is it superfluous for those, who most simply seek wisdom from God, to apply their minds, and to employ their time, in pursuing various kinds of human learning.-Kings, who would have able statesmen and servants, should encourage literature, and support men of abilities in prosecuting their studies; for they will find but few disposed to such pursuits, except they have a prospect of being comfortably supported, nay, liberally rewarded.
How careful then should parents be, so to train up their children, that they may be qualified for future usefulness! But alas! the education which is generally patronised, by royal or public bounty, tends more to corrupt men's principles and morals, than to improve them; and to lead them, from scriptural sentiments, language, and behavior, to adopt the names, notions, habits, and phraseology of heathens: and, instead of teaching youth to bridle their passions, and to exercise self-denial, it too commonly initiates them in luxury, or confirms them in habits of licentious
ness.
V. 8-20.
If the Lord has put it into the heart of any young person, from pure principles, to "purpose not to defile himself," mself," by by any any unlawful or inexpedient in indulgence; he will enable him to obtain the benefit, benefit, and to escape the dangers, of every situation. But this will require much command over every appetite and natural inclination: and much firmness, meekness, and prudence will also be requisite, to avoid giving needless offence: for, even where conscience and duty are concerned, modest persuasion and entreaty are preferable to impetuosity, moroseness, and obstinacy.
When the Lord sees good, he can bring his servants "into favor and tender love," even with strangers to true religion: and indeed the genuine spirit of Christianity, when connected with the meekness of wisdom and superior abilities, is exceedingly amiable and conciliating even in the eyes of ungodly men, where it does not interfere with their pride, lusts, and interests.Those who first form salutary designs, will seldom be left alone in them; though few in general will concur, compared with the numbers who prefer present indulgence or interest to duty.
Temperance, nay, abstinence, is more consistent with health, than men are apt to believe, who seek excuses for self-indulgence. Yet there may be seasons, when a degree of abstemiousness is needful, which in other circumstances would not be proper. If this be undertaken by any man, in the fear of God, and not from pharisaical pride or affectation, or with a spirit of censoriousness; but either that he may not defile himself by an improper intercourse with ungodly men, or that he may
few of his servants to stand in kings' palaces, Il "keep under his body and bring it into subjec