Untitled article by W. N. G.

Pacific Press Publishing Company · Oakland, California · Nov 18, 1897

FromSigns of the Times, Vol. 23, No. 45.

“THE MOST HIGH RULETH.” NO. 4.

By W. N. G.

THIS great truth, that the Most High ruleth, is nowhere more strikingly set forth than in the book of Daniel. It is there demonstrated both by history and by prophecy that has since become history. In the first chapter of this notable book is a restatement of the fact that the Lord gave his people into the hand of the king of Babylon. No power could have taken them captive against his will. The record in verses 1 and 2 is as follows: “In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. 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.”

This statement covers only the first of the several attacks upon Jerusalem by Nebuchadnezzar, and the first instalment of the captives taken to Babylon. But here begins the record of Nebuchadnezzar’s policy of governing his newly-acquired subjects: “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; children in whom was no blemish, but well favored, and skilful 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.” Verses 3, 4.

By the qualifications here required, we must conclude that these “children” were young men already pretty well educated. The providence of God, as well as the sagacity of the king, is readily discerned in having some of his own people prepared to stand in places where they might wield an influence for the furtherance of his great cause in the earth and for the honor of his name. It reminds us that in captivity Joseph was prepared in the providence of God for the rulership of Egypt and the relief of his own people; also that Moses, after an education expressly designed to fit him for the Egyptian throne, was sent into exile for forty years that he might learn the lesson of humble consecration necessary for the great work which the Lord had laid out for him. It is not to be supposed, however, that the education Moses had received in Egypt was of no practical value to him in his work, as it was by special providence that the opportunity of that schooling was given him. As we shall see as we follow up the record in Daniel, that at least four of the young men selected by the Babylonian

prince had already learned the lesson of humility and consecration to the service of God. These four were young men of Judah, named Daniel, Hananiah, Mishael, and Azariah.

In this connection we have additional evidence of the heathen character of the rulers of Babylon. The prince in charge of the students changed the names of these four, giving them names significant of honor to the gods worshiped by the Babylonians. "He gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego." Dr. Adam Clarke, the celebrated linguist and commentator, makes the following statement regarding these names:—

Daniel signifies "God is my judge." This name they changed into Belteshats-tsar, in Chaldee, "The treasure of Bel," or "The depository of the secrets (or treasure) of Bel."

Hananiah signifies, "The Lord has been gracious to me," or "He to whom the Lord is gracious." This name was changed into Shadrach Chaldee, which has been variously translated: "The inspiration of the sun;" "God, the author of evil, be propitious to us;" "Let God preserve us from evil."

Mishael signifies, "He who comes from God." Him they called Meshach, which in Chaldee signifies, "He who belongs to the goddess Sheshach," a celebrated deity of the Babylonians, mentioned by Jeremiah, chap. 25:26.

Azariah, which signifies "The Lord is my helper," they changed into Abed-nego, which in Chaldee is "the servant of Nego, who was one of their divinities; by which they meant either the sun, or the morning star, whether Jupiter or Venus."

These young men, being captives, or absolute slaves, would have no choice in the matter of their names. It was no doubt very disagreeable to them to be obliged to bear through life names signifying recognition of heathen deities, but that was only one of the many trials incident to their situation. It was a marked illustration of the folly of making men appear to adhere to any kind of religion by civil law. They were no more heathen than they were before their names were modified by law to indicate such a change. And the rule works both ways. A civil statute compelling men to observe Christian formalities will no more make them Christians than changing the name of a Christian to indicate that he is a heathen will make him a heathen. "The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." 1 Sam. 16:7.

On entering upon their course of training at Babylon, these four young princes of Judah had to pass a most trying ordeal in the matter of food. It was such a trial as would test the conscientious scruples to the utmost, for the reason that most people would deem imperative the necessity of eating what was set before them under such circumstances. "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." Dan. 1:5.

It was a high honor to these students, and no doubt thought to be for their physical benefit, to have the privilege of eating food prepared for the king's table. But in the matter of the provisions of a heathen king, and in the manner of preparation, there would certainly be much that a conscientious Hebrew could not adopt. And if he were brought up to observe temperance principles, he must omit such wines as kings were wont to use. This was the view which Daniel took of the situation; for he "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." Verse 8.

Daniel's fixed purpose was evidently justifiable, notwithstanding the civil law on the subject, for God honored his firm stand. As a preliminary help to the young men, in the crucial test before them, he "brought Daniel into favor and tender love with the prince of the eunuchs." Verse 9. Therefore, when Daniel interposed his objections, the prince, instead of endeavoring to compel acquiescence, tried the argument of persuasion. He said, "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 [or class]? then shall ye make me endanger my head to the king." Verse 10.

This must have been a strong appeal, when coming from a superior imbued with "tender love" for the one to whom it was addressed. But faith in God overcomes all obstacles without compromising the love which his own Spirit has enkindled. So Daniel made a proposition to Melzar, who had the immediate charge of himself and his three friends. He said: "Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 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." Verses 12, 13.

It must not be supposed that Daniel meant that, should the test prove adverse to them, they would eat of the king's meat and drink of his wine when so ordered. No; he had purposed in his heart not to defile himself. What he meant, then, was that they would willingly submit to any consequences that might come of this fixed purpose. And such is the stand always taken by the servant of God whose purpose is fixed. In the cases of these four young captives, if the test had failed, a severe punishment, perhaps death, for insubordination would surely have been the penalty. But genuine faith is always the "substance of things hoped for," and the Spirit of God never fails to direct the one who implicitly commits his case to "Him that judgeth righteously."