Daniel Chapter 1

From The Open Bible Project

1:1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon to Jerusalem, and besieged it.

• The Argument - The great providence of God, and his singular mercy towards his Church are set forth here most vividly, who never leaves his own destitute, but now in their greatest miseries and afflictions gives them Prophets, such as Ezekiel and Daniel, whom he adorned with special graces of his Holy Spirit. And Daniel above all others had most special revelations of such things as would come to the Church, even from the time that they were in captivity, to the last end of the world, and to the general resurrection, as of the four Monarchies and empires of all the world, that is, of the Babylonians, Persians, Grecians, and Romans. Also of the certain number of the times even until Christ, when all ceremonies and sacrifices would cease, because he would be the accomplishment of them: moreover he shows Christ’s office and the reason of his death, which was by his sacrifice to take away sins, and to bring everlasting life. And as from the beginning God always exercised his people under the cross, so he teaches here, that after Christ is offered, he will still leave this exercise to his Church, until the dead rise again, and Christ gathers his own into his kingdom in the heavens.
• (a) Read (2 Kings 24:1; Jeremiah 25:1).

1:2 The [1] Lord [See Daniel Footnotes 1] gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of [2] God [See Daniel Footnotes 2]; and he carried them into the land of Shinar to the house of his god: and he brought the vessels into the treasure house of his god.

• (b) Which was a plain by Babylon, where the temple of their great god was, and is here taken for Babylon.

1:3 The king spoke to Ashpenaz the master of his eunuchs, that he should bring in [certain] of the children of Israel, even of the seed royal and of the nobles;

• (c) Who was as master of the guards.
• (d) He calls them "eunuchs" whom the King nourished and brought up to be rulers of other countries afterwards.
• (e) His purpose was to keep them as hostages, and so that he might show himself victorious, and also by their good entreaty and learning of his religion, they might favour him rather than the Jews, and so to be able to serve him as governors in their land. Moreover by this means the Jews might be better kept in subjection, fearing otherwise to bring hurt upon these noble men.

1:4 youths in whom was no blemish, but well-favored, and skillful in all wisdom, and endowed with knowledge, and understanding science, and such as had ability to stand in the king's palace; and that he should teach them the learning and the language of the Chaldeans.

• (f) The King required three things: that they should be of noble birth, that they should be intelligent and learned, and that they should be of a strong and handsome nature, so that they might do him better service. This he did for his own benefit, therefore it is not to praise his liberality: yet in this he is worthy of praise, that he esteemed learning, and knew that it was a necessary means to govern by.
• (g) That they might forget their own religion and country fashions to serve him the better to his purpose: yet it is not to be thought that Daniel learned any knowledge that was not godly. In all points he refused the abuse of things and superstition, insomuch that he would not eat the meat which the King appointed him, but was content to learn the knowledge of natural things.

1:5 The king appointed for them a daily portion of the king's dainties, and of the wine which he drank, and that they should be nourished three years; that at its end they should stand before the king.

• (h) That by their good entertainment they might learn to forget the mediocrity of their own people.
• (i) With the intent that in this time they might learn both the manners of the Chaldeans, and also their language.
• (k) As well as to serve at the table as in other offices.

1:6 Now among these were, of the children of Judah, Daniel, Hananiah, Mishael, and Azariah.

1:7 The prince of the eunuchs gave names to them: to Daniel he gave [the name of] Belteshazzar; and to Hananiah, [of] Shadrach; and to Mishael, [of] Meshach; and to Azariah, [of] Abednego.

• (l) That they might altogether forget their religion: for the Jews gave their children names which might always put them in remembrance of some point of religion. Therefore this was a great temptation and a sign of servitude, which they were not able to resist.

1:8 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.

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

1:9 Now God made Daniel to find kindness and compassion in the sight of the prince of the eunuchs.

1:10 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? so would you endanger my head with the king.

• (n) He supposed they did this for their religion, which was contrary to the Babylonians, and therefore in this he represents those who are of no religion: for neither would he condemn theirs, nor maintain his own.

1:11 Then said Daniel to the steward whom the prince of the eunuchs had appointed over Daniel, Hananiah, Mishael, and Azariah:

1:12 Test your servants, I beg you, ten days; and let them give us vegetables to eat, and water to drink.

• (o) Meaning that within this space he might have the test, and that no man would be able to know about it: and thus he spoke, being moved by the Spirit of God.
• (p) Not that it was a thing abominable to eat dainty meats, and to drink wine, as both before and after they did, but if they would have by this been won to the King, and had refused their own religion, that meat and drink would have been accursed.

1:13 Then let our faces be looked on before you, and the face of the youths who eat of the king's dainties; and as you see, deal with your servants.

1:14 So he listened to them in this matter, and proved them ten days.

1:15 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.

• (q) This bare feeding and that also of Moses, when he fled from the court of Egypt, declares that we must live in such sobriety as God calls us to, seeing that he will make it more profitable to us than all dainties: for his blessing alone suffices.

1:16 So the steward took away their dainties, and the wine that they should drink, and gave them pulse.

1:17 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.

• (r) Meaning in the liberal sciences, and natural knowledge, and not in the magical areas which are forbidden; (Deuteronomy 18:11).
• (s) So that he alone was a Prophet, and none of the others: for by dreams and visions God appeared to his Prophets; (Numbers 12:6)

1:18 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.

• (t) Of the three years mentioned above as in (Daniel 1:5).

1:19 The king talked with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.

1:20 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.

1:21 Daniel continued even to the first year of king Cyrus.

• (u) That is, he was esteemed in Babylon as a Prophet as long as that commonwealth stood.