Untitled article by W. N. G.

Pacific Press Publishing Company · Oakland, California · Nov 25, 1897

FromSigns of the Times, Vol. 23, No. 46.

“THE MOST HIGH RULETH.” NO. 5.

By W. N. G.

MELZAR, whom the prince of the eunuchs had placed over Daniel, Hananiah, Mishael, and Azariah, consented to the ten days’ food test which Daniel proposed. “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. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.” Dan. 1: 15, 16.

It seems that Melzar (margin, the steward) assumed a responsibility which Ashpenaz, the prince in charge, dare not assume; and as he was set over these four especially, there was opportunity for him to make the test without any one’s knowing that it was being done, excepting himself and his wards. The whole matter of the ten days’ test was between them alone. See verses 11–16. Of course after the test resulted so favorably, it would be safe to continue the vegetarian diet without endangering any one’s head. It is evident that all that was desired in that respect was physical health.

In the case of a person who has been sick and is rapidly recovering, ten days’ time will produce a marked improvement in appearance; but with healthy young men, such as these were (verse 4), there would not naturally be such a favorable change in so short a time, even with a change of diet. And, judging from their conscientiousness in the matter of temperate living, it is quite likely that what they called for was a customary provision. Their diet being confined to “pulse” does not necessarily mean a paucity of food; for pulse may include a variety in the line of leguminous vegetables (peas, beans, etc.) and grains of all kinds, such as wheat, barley, lentils, and millet. The Chaldean students were of the royal family, and of the higher class of the people (verse 3), and had probably been reared upon food somewhat similar to that served at the king’s table. Thus it would appear that in the cases of both the Chaldean and the Jewish young men in the king’s school there was no material change of food from that to which they had previously been accustomed.

Then we must look to some other cause than change or difference of diet for anything that appeared remarkable from so brief a food test. There must be some other reason why ten days would make such a noticeable change, or contrast not before remarked. Under the circumstances we must conclude that the direct cause was the providence of God. It has been shown before that the Lord was working in this matter for the welfare of Daniel and his companions (verse 9), and there is ample Scripture testimony to the fact that a proper control of the appetite is an important factor in the acceptable service of God. Our first parents failed through a gratification of appetite in the use of forbidden food, and our Saviour’s first great temptation in the wilderness was on the point where the first Adam was overcome. See Matt. 4: 2–4. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” 1 Cor. 10: 31.

So God honored and especially blessed the fixed purpose of his servants who, at the hazard of their lives, dared to honor him in their meat and drink. It is logically safe to conclude that were the professed people of God to-day as abstemious in their habits of living as he would have them, they could live much less expensively, have generally a much greater degree of health, have more means to invest in the cause of salvation, and be vastly nearer a condition in which the Lord could intrust them with an outpouring of his Holy Spirit.

But the providence of God in bringing Daniel and his three companions into the king’s school, and his watchcare over them, are shown in still another way: “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.” Dan. 1: 17. Thus we see that God was the real teacher of his own children, altho unavoidable circumstances placed them in a heathen school. And so he is at all times and in every age, if they but place themselves in his hand. Men fail to discern that the purpose of God is being carried out continually even amid the most adverse appearances; they fail to realize that he is able to make the wrath of man to praise him (Ps. 76: 10), altho the fact has been demonstrated over and over again in the history of the world. They fail to comprehend this fact because the natural eye can not see to the end of an “eternal purpose.” That which seems to man to be overwhelming defeat often turns to glorious victory. While we might cite many instances in proof, the one that includes them all is the death and resurrection of Christ.

Where God teaches the willing, faithful student, there ever will be marked progress in the true wisdom—which is the knowledge of God—and in Christ-like life. This was true in the case of Daniel and his friends, as the record shows: “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.” “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 all his realm.” Verses 18, 20.

Here then was demonstrated God’s superior power to teach even the things that the king had most desired them to know. The king wanted them taught “the learning and the tongue of the Chaldeans,” in order that they might be able to stand in responsible places in the kingdom. He seemed to realize that a great responsibility rested upon him in the extension of his jurisdiction, and he wisely sought to educate men expressly to assist him in his

great work. And God indorsed the idea, for he so helped his own children in that school that they were ten times better qualified in the matters desired by the king than any others,—not merely better than their fellow-students, but better than all the “magicians and astrologers,” who were deemed the wise men of the kingdom. God wanted his servants to be “the head, and not the tail” in the matter of wisdom; and if the king would place them in official position, their God would see that they would be qualified to fill such positions to his honor and glory.

To this end—the honor and glory of God—Daniel was endowed with “understanding in all visions and dreams.” In other words, he was given the spirit of prophesy: “If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.” Num. 12: 6. A part of God’s “eternal purpose” was to teach lessons to future generations, especially to those in the end of time (Dan. 12: 9), from the kingdom of Babylon and succeeding kingdoms; so he prepared his prophet, and placed him in the most available position, for this purpose. Altho the Lord interposed to give Daniel and his companions a physical appearance that would satisfy the man in charge of them, and gave them extraordinary wisdom in the line desired by the king to fit them for official duty in the kingdom, yet the primary mission of this servant was to set forth the power and glory of the God of heaven, and to make known the things pertaining to his everlasting kingdom. The first great lesson in this line will be considered in the next article.