Daniel 1

THE story of Daniel presents many analogies with that of Joseph. Both belonged to a captive race. Both were young men in the court of a heathen king. Both were exposed to strong temptation. Both found help in prayer. Both suffered for their faithfulness to God and conscience. And both won the respect of the monarch and reached the highest place under him in the government of the State.

The Book opens with the siege and capture of Jerusalem by Nebuchadrezzar in the time of King Jehoiakim, 605 B.C. Amongst the captives taken to Babylon was Daniel, who was at once selected as one of the youths of royal blood and of the princes, good-looking and well-educated, to be trained in the language and literature of the Chaldeans (i. 1-7). Very soon Daniel is confronted with the temptation to compromise with his religious convictions, in partaking of food which had been offered to idols. This temptation he successfully overcomes (i. 8-16), and rises to a foremost place among the learned men at the court (i. 17-20).

Nebuchadrezzar’s dream gives Daniel his first great opportunity (ii. 1-16), and in his need he betakes himself to God in prayer (ii. 17, 18). The meaning of the dream is revealed to him (ii. 19), and he does not forget to return thanks to God (ii. 20-23). Then he gives to the king the memorable interpretation of the four great kingdoms, and the kingdom which shall never be destroyed (ii. 31-45). Of this vision and its teaching, Melanchthon says that “this short narrative embraces the whole sum of the Gospel.”

Daniel’s friends are again tested, this time by a question of worship. As they refuse to worship the golden image which Nebuchadrezzar has set up, they are cast into the fiery furnace, from which they are delivered unharmed, the result being that their religion is protected by a royal decree (iii.).

Another dream of Nebuchadrezzar—the destruction of the great tree—is interpreted by Daniel as a prediction of the king’s madness (iv.).

One of the most impressive passages in the Book is the account of Belshazzar’s feast and Daniel’s interpretation of the mysterious writing on the wall (v.), an interpretation which results in his promotion to the third highest place in the kingdom.

Once more Daniel’s faith and conscience are tested, as the result of a conspiracy among the other high officers of government (vi. 3, 4). A royal decree is issued that none shall ask, for thirty days, a petition of any one but the king. Daniel, continuing to pray to God and making no concealment of it (vi. 10), is cast into the den of lions. Again God’s care protects and rescues His servant, and wins from the king, as it did previously from Nebuchadrezzar, a recognition of the living God.

For the interpretation of the apocalyptic visions contained in chapters vii.-xii., the reader is referred to the detailed exposition below. Daniel’s beautiful prayer of confession (ix. 3-19) is one of the finest things in the Book.

I the third year of the reign of Jehoiakim. Many suggestions have been made to remove the apparent discrepancy between this date and that given in Jer. xxv. 1: “the fourth year of

Jehoiakim”; the simplest of which seems to be the following. After the conquest of Nineveh, Nabopolassar, the king of Babylon, wishing to recover Syria and Palestine from Pharaoh-Necho, but feeling himself too old for fresh expeditions, gave a share in the kingdom to his son Nebuchad-

2 into his hand. i.e., into his power. Jehoiakim occupied the throne some years after this, but as Nebuchadrezzar’s vassal.

Shinar. The ancient name of Babylonia, Gen. x. 10; retained in poetry, Isa. xi. 11; Zech. v. 11. the house of his god. Probably the temple of Belus, described by Herodotus (i. 181). The “treasure-house” was the depository of consecrated vessels and votive offerings.

3 the master of his eunuchs. Eunuchs were anciently, as they are now, much employed and trusted in Eastern courts; and some of them rise to high political and military offices. Both Semachorib and Nebuchadrezzar were accompanied in their invasions by a “Rab-saris,” or chief eunuch: see 2 Kings xviii. 17; Jer. xxxix. 3, 13.

of the king’s seed. According to Josephus (Ant. x. 10, 1), Daniel and his three companions were related to the new king Zedekiah. They were certainly of high rank.

4 children. Rather, “youths,” as R.V.; for the word includes persons of different ages: see Gen. xxi. 15; 1 Kings xii. 8, 10, 14. They were probably about fifteen to seventeen years old.

well favoured. Good looking.

cunning. i.e., “skilled”: see Exod. xxxviii. 23.

the learning and the tongue, etc. Or, “the literature and the language.” The language of the country at this time was Eastern Aramaic, which we find in ii. 4, etc.: see 2 Kings xviii. 26, and note.

5 the king’s meat. “Delicate” or “lordly” food.

6. Daniel, Hananiah, Michael, and Azariah. All these four Hebrew names contained the name of God (“God my Judge”; “Jah (or Jahveh) is gracious”; “Who is like God?” “Jah (or Jahveh) is Helper”), and were calculated to remind those who bore them of Him. The new names given to them had reference to some Babylonian deities; in “Abednego”—“nego” is a copyist’s error for “Nebo.” For Nebo see Budge: Babylonian Life and History (1925), p. 105.

8 he would not defile himself. The food was probably such as the Mosaic law forbade (Lev. iii. 17; xi. 4); and which had been, according to heathen custom, offered to idols (1 Cor. viii. 10).

9. God had brought Daniel into favour. All that is here told us of Daniel shows that he was at once amiable, modest, and conscientious; and these virtues, no doubt, had conciliated the affection of his governor. For “tender love,” R.V. has “compassion”; Moffatt has “pity.”

11 (the) Melzar. “Melzar” is probably a Persian word, meaning “the steward,” as R.V.

12 pulse. Rather, “vegetables” generally.

19 the king communed with them. i.e., he examined them. The four Hebrews were so far superior to the rest, that they were immediately appointed to be personal attendants on the king.

20 astrologers. Rather, “enchanters” (R.V.).

21. Daniel continued, etc. “Simple words, but what a volume of tried faithfulness is unrolled by them! Amid all the intrigues indigenous at all times in dynasties of Oriental despotism, amid all the envy towards a foreign captive in high office . . . the insanity of the king and the murder of two of his successors, in that whole critical period for his people, Daniel continued” (Pusey: Daniel).

foem, while in reality successive, suggests the identity which subsisted through all changing eras—the one idea of world-empire. And a mountain rock, detached, moved, expanding by a mysterious, inward, unseen power, beautifully represents the origin, progress, and final universality of that kingdom which is not of this world.

the term thereof was terrible. Rather, “its aspect (R.V.) was terrible.” Among the monuments of Egypt and Assyria, colossal statues of monarchs are found.