THOUGHTS ON THE BOOK OF DANIEL.
VERSE 3. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; 4. children in whom was no blemish, but well favored and skillful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. 5. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank; so nourishing them three years, that at the end thereof they might stand before the king. It had been told Hezekiah, after he had vaingloriously shown to the messengers of the king of Babylon all the treasures and holy things of his palace and kingdom, that of all these good things nothing should be left which should not be carried as trophies to the city of Babylon; and that even his own children, his descendants, should be taken away, and be eunuchs in the palace of the king there. 2 Kings xx, 14–18. We have the fulfillment of this prediction in the verses before us. It is probable that Daniel and his companions were made eunuchs; at least we hear nothing of their posterity, which can be more easily accounted for on this hypothesis than on any other; though some think that this term had come to signify office rather than condition. The word children, as applied to these captives, is not to be taken in the sense to which it is limited at the present time. It included youth also. And we learn from the record that these children were already skillful in all wisdom, cunning in knowledge, and understanding science, and had ability in them to stand in the king’s palace. In other words, they had already acquired a good degree of education, and their bodily and mental powers were so far developed that a skillful reader of human nature could form quite an accurate estimate of their capabilities. They are supposed to have been about 18 or 20 years of age. In the treatment in which these Hebrew captives received, we see an instance of the wise policy, the liberality, and the tender-heartedness, of the rising king Nebuchadnezzar. First, Instead of choosing, like the later Persian king, Ahasuerus, young women for the gratification of his passions, he chose young men who should be educated in all matters pertaining to the kingdom, that he might have efficient help in administering its affairs. Secondly, He appointed them daily provision of his own meat and wine. Instead of the coarse fare which some would have thought good enough for captives, he offered them his own royal viands. Thirdly, He continued this liberal treatment for the space of three years. Thus they had all the advantages which the kingdom could bestow. Though captives, they were royal children, and they were treated as such by the humane king of the Chaldeans. The question arises why these persons were at once selected to take part, after suitable preparation, in the affairs of the kingdom. Were there not enough native Babylonians to fill these places of trust and honor? It could have been for no other reason than that the king knew that the Chaldean youth could not compare with the Israelites in ingenuity, wit, quickness of perception, and every excellence both mental and physical. “And if this is so,” says Henry, “what a shame that a people of so much wit should not have had wisdom and grace enough to keep from falling under the displeasure of the Almighty, and being led into captivity.” This will apply to the fathers, more than to these children who thus suffered for their iniquities. VERSE 6. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah; 7. unto whom the prince of the eunuchs gave names; for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego. This change of names was probably made on account of the signification which they bore. Thus Daniel signified, God is my Judge; Hananiah, Gift of the Lord; Mishael, He that is a strong God; and Azariah, Help of the Lord. Those names, each having some reference to the true God, and signifying some connection with his worship, were changed to names that bore a like relation to the heathen divinities and worship of the Chaldeans. Thus Belteshazzar, the name given to Daniel, signified, Keeper of the hid treasures of Bel; Shadrach, Inspiration of the sun, which the Chaldeans worshiped; Meshach, Of the goddess, Shaes, under which name Venus was worshiped; and Abed-nego, Servant of the shining fire, which they also worshiped. VERSE 8. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank; therefore he requested of the prince of the eunuchs that he might not defile himself. 9. Now God had brought Daniel into 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 sort? then shall ye make me endanger my head to the king. 11. Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, 12. Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 13. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat; and as thou seest, deal with thy servants. 14. So he consented to them in this matter, and proved them ten days. 15. And at the end of ten days, their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. 16. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. Nebuchadnezzar appears upon this record wonderfully free from bigotry. It seems that he took no means to compel his royal captives to change their religion. Provided they had some religion, it was sufficient for him, whether it was the religion he professed or not. And although their names had been changed to signify some connection with heathen worship, this may have been more to avoid the use of Jewish names by the Chaldeans, than to indicate any change of sentiment or practice on the part of those to whom these names were given. Daniel purposed not to defile himself with the king’s meat, nor with his wine. Daniel had other reasons for this course than simply the effect of such a diet upon his physical system, though he would derive great advantage in this respect from the fare he proposed to adopt. But it was generally the case that the meat used by the kings and princes of heathen nations, they being the high priests of their religion, was first offered in sacrifice to idols, and the wine they used, poured out as a libation before them; and again, some of the meat of which they made use, was pronounced unclean by the Jewish law; and on either of these grounds, Daniel could not, consistently with his religion, partake of these articles; hence he requested, not from any morose or sullen temper, but from conscientious scruples, that he might not be obliged to defile himself; and he respectfully made his request known to the proper officer. The prince of the eunuchs feared to grant Daniel’s request, since the king himself had appointed their meat. This shows the great personal interest the king took in these persons. He did not commit them to the hands of his servants, telling them to care for them in the best manner, without himself entering into its details; but he himself appointed their meat and drink; and this was of a kind which was honestly supposed would be the best for them, inasmuch as the prince of the eunuchs thought that a departure from it would render them poorer in flesh and less ruddy of countenance than those who continued it; and thus he would be brought to account for neglect or ill treatment of them, and so lose his head. Yet it was equally well understood that if they maintained good physical conditions, the king would take no exception to the means used, though it might be contrary to his own express direction. It appears that the king’s sincere object was to secure in them, by whatever means it could be done, the very best mental and physical development that could be attained. How different this from the bigotry and tyranny which usually hold supreme control over the hearts of those who are clothed with absolute power. In the character of Nebuchadnezzar we shall find many things worthy of our highest admiration. Daniel requested pulse and water for himself and three companions. Pulse was a vegetable food of the leguminous kind, like peas, beans, &c. Bagster says, “Zeroim denotes all leguminous plants, which are not reaped, but pulled or plucked, which, however wholesome, was not naturally calculated to render them fatter in flesh than the others.” A ten days’ trial of this diet resulting favorably, they were permitted to continue it during the whole course of their training for the duties of the palace. Their increase in flesh and improvement in countenance, which took place during these ten days, can hardly be attributed to the natural result of the diet; for it would not produce such marked effects in so short a time. We think it more natural to conclude that this result was produced by a special interposition of the Lord, as a token of his approbation of the course on which they had entered, which course, if persevered in, would in process of time lead to the same result, through the natural operation of the laws of their being. VERSE 17. As for these four children, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams. 18. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. 19. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah; therefore stood they before the king. 20. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in his realm. 21. And Daniel continued even unto the first year of King Cyrus. To Daniel alone seems to have been committed an understanding in visions and dreams. Remarkable instances, the record of which is here omitted, had doubtless proved his gift in this direction. Nor does the Lord’s dealing with Daniel in this respect prove the others any the less accepted in his sight. Preservation in the midst of the fiery furnace was as good evidence as they could have had of the divine favor. Daniel probably had some natural qualifications that peculiarly fitted him for this work. The same personal interest heretofore manifested by the king in these individuals, still continued. At the end of the three years, he called them to a personal interview. He must know for himself how they had fared and what proficiency they had made. This interview also shows the king to have been a man well versed in all the arts and sciences of the Chaldeans, else he would not have been qualified to examine others therein. As the result, recognizing merit wherever he saw it, without respect to religion or nationality, he acknowledged them to be ten times superior to any in his own land. And it is added that Daniel continued even unto the first year of King Cyrus. This is an instance of the somewhat singular use of the word unto, or until, which occasionally occurs in the sacred writings. It does not mean that he continued no longer than to the first year of Cyrus; for he did. But this is the time to which the writer wished to direct especial attention, as it brought deliverance to the captive Jews. In a similar way the word is used in Ps. cxii, 8; Matt. v, 18, &c.