“In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. 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. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah” (Daniel 1:1,3,6).
It is a reasonable assumption that in his youthful days, our Lord Jesus, reared under the law, was very familiar with the contents of the Book of Daniel. As he grew in years and increased in wisdom, and the solemn import of his divinely appointed mission became clearer to his mind, the prophecies of this book would be of very special interest to him. We may be sure that under Divine providence he would have access to the sacred writings, for it was by making use of these that he grew in knowledge and wisdom and in favor with God (Luke 2:52).
We can imagine with what intense interest he would meditate upon the words of the angel Gabriel to Daniel (Chapter Nine), for in them he would learn definitely, as in no other of the sacred writings, of the Divine times and seasons of his ministry, of his rejection by his own nation, and of the appointed hour of his death. It is very evident that it was to this very prophecy he referred when beginning his ministry he said, “The time is fulfilled, and the Kingdom of God is at hand” (Mark 1:15). It was undoubtedly one of those books to which he referred in his words to the two disciples on the way to Emmaus after his resurrection: “Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself” (Luke 24:26,27). In the prophetic discourse given to his disciples a few days before his death, while they were with him on the Mount of Olives, he referred to Daniel’s prophecy in the words: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the Prophet, stand in the holy place (whoso readeth, let him understand)” (Matthew 24:15).
In some special features the Book of Daniel is the most wonderful of all the Old Testament prophetic writings. It contains visions portraying the general outlines of the history of Daniel’s own people, the Jews, as well as that of the great empires and false religious systems of the world, for over twenty-five centuries. It also briefly traces the history of the suffering people of God, until their glorification with Christ in his Kingdom. The visions of the beloved disciple John, recorded in the Book of Revelation, and given about seven centuries later than those of Daniel, are a continuation and fuller development of those visions.
In Chapter One of the Book of Daniel, which we now consider, we have no prophecy recorded but rather a fulfilment of one, uttered over a hundred years before. It was given by Isaiah to Hezekiah, the king of Judah, and reads: “Behold, the days come, that … thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon” (Isaiah 39:6,7). It is quite certain that in Daniel and his companions this prediction was fulfilled, and that in suffering and privation Daniel was prepared for the place in which he became so conspicuous and notable.
The Divine purpose in having the events that are described in Chapter One recorded as an introduction to the remarkable dreams and visions of the book is evidently to make known to the reader who Daniel was; also to show how it happened that he a Hebrew, came to be living in Babylon, so far away from his own beloved kindred and country. Furthermore, and doubtless of far greater importance, these events were recorded to make known to us, for our emulation, some of those sterling traits displayed by the youthful Daniel — traits that laid the foundation of a righteous character, which, when developed into manhood, made him the man so “greatly beloved” of God (Daniel 10:11), and the one specially chosen to represent Him in the king’s palace in the great city of Babylon, and, by using his influence with the king, to be of assistance to God’s chosen people during their long captivity in that country.
He lived through the entire period of their seventy years of servitude and captivity, and doubtless used his influence with Cyrus, the king of the Persian Empire, to aid them in their return to their native land. In response to his earnest prayer recorded in Chapter Nine, that Jehovah’s favor might be restored to his nation, that they might resume again their worship of Him in their own country, that their beloved city and temple might again be rebuilt and the desolations cease, the angel Gabriel was specially sent from the Court of Heaven to inform him that his request would be granted. At the same time the angel was to inform him concerning the point in history when their long looked for Messiah would appear, and to convey the sad information that another long period of judgment would befall the nation, because of their rejection of Messiah when, in the predicted time, he should come (Daniel 9).
A noted writer on the Book of Daniel gives as a title to his exposition of this first chapter, that of “The Forming Prophet,” because of its portrayal of those commendable, formative traits of character exhibited by Daniel when a youth of only about sixteen years.
A Remarkable Era in Jewish History The Seventy Years of Servitude Start 606 BC
The era when the incidents described in this chapter occurred, marks a most eventful period in the history of the Hebrews, of both their government and their people — indeed, in the affairs of all nations. We are informed in verse one, that it was in the third year of Jehoiakim, king of Judah, that Nebuchadnezzar, the great commander of the Babylonian armies, laid siege to Jerusalem, captured the city, and carried away as captives to Babylon some of the most intelligent and highly favored of the royal families and nobles of the kingdom of Judah, and also a part of the holy vessels of the temple.
We learn from the Scriptures, as well as from secular history, that this event occurred about 606 BC, two years before the death of Nebuchadnezzar’s father, who was an invalid at the time. Nebuchadnezzar seems to have been ruling at this time in association with his father. About two years after, in 604 BC, Nebuchadnezzar became the sole ruler of what is commonly called in history the Second Babylonian Empire, which ruled all nations.
Among the captives taken to Babylon at this time was the youthful Daniel, who, a few years later, as we have noted, became the great prophet of God, and one of the most noted and prominent statesmen in the affairs of Babylon; and for a brief period of years, after the overthrow of Babylon in 538 BC by the Medes and Persians, he was prominent in the affairs of the Medo-Persian Empire as well.
From a comparison of other Scriptures we learn that Jehoiakim, the king of Judah, was permitted by Nebuchadnezzar to continue on the throne of Judah — no longer, however, as an independent sovereign, but as a servant, a vassal of the king of Babylon; and we have it definitely stated that this great calamity came upon the government and people of the Jews as a judgment of Jehovah, and that Nebuchadnezzar was Jehovah’s servant in the execution of this judgment. “And the Lord gave Jehoiakim into his hand” (Daniel 1:2). It was at this time, about 606 BC, that the Jewish nation lost its independence, and the seventy years of servitude to the king of Babylon began. Thus commenced the long predicted judgment, which nineteen years later, about 588 BC, culminated in the overthrow of Zedekiah, the fall of the kingdom of Judah, and the destruction of the city of Jerusalem and its temple (Jeremiah 52:1-12).
This judgment-punishment upon the kingdom and people of Judah which began with Jehoiakim, was predicted in a general way by Moses a thousand years before; and in a more specific way, over a quarter of a century before, in the days of Josiah, the king of Judah, who was the father of Jehoiakim. The good king Josiah, who saw the sad and terrible departures from God, on the part of the nobles and the people of Judah, sought earnestly and energetically to bring about a permanent reformation, but was unable to accomplish it. It was at this time that there was found, in the desecrated temple, hidden away amongst the accumulated rubbish, the book of the law of God (2 Kings 22:8). The book was shown and read to the king, who, when he heard the words written therein of the judgments to come upon the nation because of their departures from the Divine precepts, was filled with sorrow and amazement, and immediately caused inquiry to be made of the Lord if it were possible that these judgments be averted.
To this end the high priest and others were sent to inquire of the Prophetess Huldah. After she had sought in the appointed way to obtain the Lord’s mind in the matter, she received from Him a special message to be delivered to the king Josiah. The substance of the message was that it was too late, that the punishment must come, that the judgments could not be stayed. However, the message also contained the comforting information that because of Josiah’s love and loyalty to Jehovah, and his tender solicitude for the people, he would be spared from seeing the judgments executed; that before they would begin to come, he would die, and be gathered to his grave in peace (2 Kings 22:14-20). About twelve or fifteen years after this, Josiah was killed in a battle against the king of Egypt, and was buried amidst great lamentation and mourning (2 Kings 23:29,30, 2 Chronicles 35:23-25).
After Josiah’s death the people made his youngest son, Jehoahaz, king, and then the predicted judgments began to fall. Jehoahaz had reigned only three months, when the king of Egypt came against Jerusalem, captured the city, removed Jehoahaz, and placed in his stead Eliakim, his older brother, on the throne, as the king’s vassal, and changed Eliakim’s name to Jehoiakim. Jehoahaz was taken to Egypt and died there (2 Kings 23:31-35). Jehoiakim sat upon the throne of Judah as a vassal of the king of Egypt for about three years. It was at the end of this time, in the third year of Jehoiakim, that the event described in Daniel 1:1-3, occurred (see also 2 Kings 24:1). The predicted judgments upon Josiah’s sons had now begun. The events which followed were sad indeed to both the government and people of Judah, and briefly summed up are as follows:
Jehoiakim in his third year was made a servant or vassal of Nebuchadnezzar, and after serving him three years, rebelled.
As soon as Nebuchadnezzar was relieved in his conquest of other nations, he came again to Jerusalem with his armies and captured the city. Jehoiakim was then slain, and was denied a decent burial (Jeremiah 22:19, 36:30).
Jehoiachin, a son of Jehoiakim, seems to have been placed on the throne by Nebuchadnezzar, and occupied it three months, at the expiration of which time Nebuchadnezzar’s army came again and besieged the city, and Jehoiachin and his mother voluntarily gave themselves up and were carried to Babylon. Jehoiachin was placed in prison, where he was confined during the remaining period of Nebuchadnezzar’s reign, which was about 37 years, when he was released by Evil-Merodach, Nebuchadnezzar’s son and successor (2 Kings 24:11,12, 25:27-30).
Jehoiachin’s captivity, which occurred about 598 BC, is commonly called the great captivity, because at this time Nebuchadnezzar took away the treasures of the house of the Lord, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the Lord. He carried away all the princes and all the mighty men of valor, even ten thousand captives, and all the craftsmen and smiths; none remained, save the poorest of the land (2 Kings 24:12-16).
It was at this second stage of the judgments of Jehovah, at the time of Jehoiachin’s captivity, that the Prophet Ezekiel was carried away captive. Daniel, who at this time had been in Babylon about eight years, had become famous. About five years before this he had been called into the presence of the great king Nebuchadnezzar to make known and interpret the marvelous dream of empires, and as a reward for this he was highly honored, as we read:
“Then the king made Daniel a great man and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon. Then Daniel requested of the king, and he set Shadrach, Meshach, and Abednego over the affairs of the province of Babylon: but Daniel sat in the gate of the king” (Daniel 2:48,49).
Shortly after Ezekiel was carried away, he was given visions in which the final judgments upon the nation of Israel were depicted. It is in connection with these revelations that Jehovah spoke the words to Ezekiel which show that Daniel had at this time become famous everywhere: “Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God” (Ezekiel 14:14).
And a little later in connection with the pouring out of the final judgment in Zedekiah’s day, we have another utterance of Jehovah which, though addressed to the king of Tyre, is quite generally supposed to be also applicable to Satan, the great adversary of man. Understanding it to refer to the king of Tyre, we are doubtless to recognize that the utterance is ironical; however, it serves to show that Daniel was quite generally recognized as a wise man:
“Thus hath said the Lord Eternal, Whereas thy heart was lifted up, and thou saidst, A god am I, on the seat of the gods do I dwell, in the heart of the seas; yet thou art but a man, and not God, while thou esteemest thy mind equal to the mind of God. Behold, thou wast wiser than Daniel; no secret was obscure to thee” (Ezekiel 28:2,3, Leeser’s Translation).
When Jehoiachin was removed, Nebuchadnezzar placed Mattaniah, another son of Josiah and an uncle of Jehoiachin, on the throne of Judah, as his vassal, and changed his name to Zedekiah (2 Kings 24:17). It was evidently Jehovah’s purpose, had Zedekiah and the people continued obedient to God’s servant, Nebuchadnezzar, to have allowed the servile government to continue, and to have permitted the remnant of the people to remain in the land until the whole period of the seventy-year servitude, which began when Daniel was carried away, was completed (Jeremiah 27:12-15). However, Zedekiah, influenced by evil advisers, rebelled against Nebuchadnezzar,¹ and in Zedekiah’s eleventh year, and Nebuchadnezzar’s nineteenth, the temple, as also the entire city, was destroyed, and the long period of desolation began, which did not fully end until about 520 BC (2 Kings 25, 2 Chronicles 36, Zechariah 1:12).
Having in the foregoing summed up in brief the fulfilment of the divinely predicted judgments, both of the servitude of Babylon, and of the desolations, we now continue with Chapter One, which takes up some of the experiences of the youthful Daniel and his companions. One of the first incidents that occurred after the Hebrew captives had become settled in Babylon was the giving of a command by Nebuchadnezzar to one of his offices to select from among the Hebrew captives those who were the most intelligent as well as prepossessing in physical appearance, etc., and to have them placed as students in the royal college for three years, to be instructed in the wisdom and learning of the Chaldeans that they might thus become useful servants of the king.
The Chaldean teachers were especially noted in their studies of astronomy and the occult sciences. Nebuchadnezzar was doubtless familiar with the special department of knowledge in which the Hebrews were reputed amongst the surrounding nations as being adept. This was the ability of their Prophets to foretell future events — an ability which would be looked upon by Nebuchadnezzar as simply a natural gift, a department of human knowledge. He hoped evidently to take advantage of this, and thus add to the fund of knowledge possessed by his own wise men, astrologers, and soothsayers, etc.
Amongst those selected under these instructions of Nebuchadnezzar were Daniel and three of his companions. The first thing of significance in their experience after their selection was the changing of their names. Their Hebrew names were such as to be a continual reminder of their nationality, and, that which was of more importance, their relationship to the great Jehovah and the religion established by Him among their forefathers. They were given Chaldean names, evidently with the thought of influencing them to forget the God of their fathers and adopt the religion of the Babylonians, an idolatrous one. The name Daniel, which in the Hebrew tongue meant “God’s judge” was changed to Belteshazzar; the latter in the Chaldaic signifying “Bel’s prince.”
Another thing that occurred was that of giving them food and drink from king Nebuchadnezzar’s own table. This was doubtless intended for their good, and would most naturally be looked upon by these Hebrew youths as a favor; indeed, it might be considered as an honor, a mark of distinction. While Daniel and his companions doubtless appreciated the kindness and good intention of the king, there was associated with the partaking of this food, that which would mean the violation of their consciences. The Hebrew people when in bondage in Egypt were, to a considerable extent, led astray into idolatry, and after their deliverance by Jehovah, amongst the laws given them was one forbidding the eating of meat and the drinking of that which had been first offered to idols.
Daniel and his three companions of course held firmly their allegiance to Jehovah and His laws; and on this account this action of the king in providing for them food from his table became a severe test of conscience.
Obedience to conscience lies at the very foundation of loyalty and faithfulness to God; indeed it is a mark of character, which, if lacking, means the loss of God’s favor. There was evidently no thought of compromising with evil on the part of Daniel — no questioning in his mind concerning what he would do under the peculiar and trying circumstances. He had already obtained great favor with the king’s servant, as the narrative shows. Although he desired to show his appreciation of the king’s favor, also that of the king’s servant, yet we find that he had already purposed in his heart what he would do. It is out of the abundance of the heart that the mouth speaketh; it is that which a man purposes in his heart that determines the character of the man. And so we read of Daniel that 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.” On this decision of Daniel another has truthfully and forcefully remarked:
“The question consequently was whether Daniel should consult his conscience or his appetite and comfort — whether or not he should let his religion go and accept common cause with idolaters — whether he should relinquish fidelity to the throne of his Maker or risk his good standing with the king, who was disposed to favor him. Had he been one of those easy-going Christians of our day who are ready to make any worldly pleasure, gain, or convenience an ample excuse for setting aside any claims or duties of religion, we should never have heard of any scruple on the subject; but then we never should have had the illustrious Daniel. It takes sterner stuff to make saints, prophets, and holy princes than that which shuts its eyes and asks no questions, and is content to accommodate itself to almost anything and any place. Abraham’s conscience would not let him stay in Ur, though his going out would lead him he knew not whither.
“Moses’ conscience would not allow him to accept Egypt’s throne and riches, though it sent him an exile for forty years in the wilderness. And any one who would be a true man of God must be willing to risk all, and even life itself, rather than go against conscience and the clear will of Jehovah. The worldly-wise may call it squeamishness, and sneer at it as a straining at gnats, that Daniel resolved not to defile himself with the viands of the king’s table; but it was the great foundation-stone of all his greatness. Principle is never small. It is even greater when exhibited in little things than in matters so imposing that there is scarcely room for trial. … Daniel took his stand for God, conscience, and righteousness even in the little matter of his meat and drink, and thus laid the groundwork of a character which passed untarnished and unscathed through seventy years of political life, which outlived envy, jealousy, and dynasties, and which stands out to this day the brightest on all the records of humanity. …
“Elevated from his early youth to the presidency over all the colleges of Babylon’s wise men, then to the judge’s bench, then to the headship of all the governors of an all-conquering empire, and holding his place amid all the intrigues indigenous to Oriental despotisms, through three successive monarchies; honored during all the [more than] forty years of Nebuchadnezzar’s reign; entrusted with the king’s business, under the insolent and sensual Belshazzar; acknowledged by the conquering Medo-Persians; the stay and protector of his people under every administration through all the dreary years of their long exile; dwelling with the great in the most dissolute as the most grand and powerful of all the old heathen cities; invulnerable to the jealousies and envies of plotting satraps, and maintaining himself unspotted to the end as a worshipper of Jehovah in a court and empire made up of idolaters, Daniel’s life presents an embodied epic of faith and greatness, and exhibits one of the rarest pictures ever shown in any mere man. And yet the whole of it had its root and beginning in his youthful resolve not to defile himself with the portion of the king’s viands.”
Daniel and his companions preferred to become vegetarians. They requested that there might be given them pulse to eat. With us today pulse means leguminous plants, as peas, beans, etc.
“It is not a proper construction to limit this to pulse, or to suppose that Daniel desired to live solely on peas or beans, but the fair interpretation is to apply it to that which grows up from seeds; such probably as would be sown in a garden, or as we would now express it, vegetable diet.”
Another trait of character exhibited by Daniel in connection with this matter is also worthy of our emulation as servants of God and followers of Christ. This was the kind, meek, and courteous way that he expressed his purpose to the chief of the eunuchs, who was entrusted with the duty of carrying out the command of the king. It was in no offensive, self-assertive manner that Daniel chose to decline the food from the king’s table, but rather his words and manner were of a character fitting to address a superior in office. True religion is always kind and courteous to all, and exhibits humility and meekness, especially when addressing those over them officially. While it is inflexible in its determination to be true to God and conscience, it endeavors always to be amiable and courteous.
Some Christians seem to think that they cannot be true to God and conscience without being rude, without exhibiting harshness toward their fellowmen, without upbraiding them for not seeing and doing as they do. Not so with Daniel. He did not begin in a passionate way to upbraid the king or his servant. Nor did he refuse in a supercilious manner the king’s offer. He did not show either by his manner or words that he felt insulted by the king’s request. To do so would neither have recommended himself nor exemplified his religion in the eyes of the king or of his servant. Indeed, to have acted thus would have displayed a lack of that wisdom that is of God, and would only have made matters worse.
He did not even begin by condemning the custom of the Babylonians, or denouncing their idolatrous religion; but rather in a modest demeanor, with a clear sensing of the situation, and with that humility of spirit that is considerate for the sincerity of others in their religious convictions, however wrong, and yet with a determination to be faithful to principle and to his God, he simply presented, in a mild and gentle manner, a request that he and his three friends might be permitted to live on a vegetable diet for ten days and thus prove that the object desired by the king would be better obtained by so doing.
Daniel thus showed not only his respect for the king, but also his confidence that God’s favor would be with those who would thus honor His laws and statutes. Such was his confidence in God that he cheerfully committed himself to accept whatever should be judged right, if at the end of ten days he and his companions should not come out as fair and prepossessing in flesh as any of his fellow schoolmates who partook of the king’s meat and drink. The results of this ten days’ food test were most gratifying, as recorded in verse 15, and clearly demonstrated the wisdom of Daniel and his companions, as well as the fact that God was with them. “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.”
The remaining portion of the chapter is devoted to recording the general happy results of the course of obedience on the part of the four Hebrews, as we read:
“Now at the end of the days [the three years] that the king had said he [the king’s servant] should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. 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. 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. And Daniel continued even unto the first year of king Cyrus” (Daniel 1:18-21).
(1) For an exhaustive examination of the evidence showing Nebuchadnezzar’s reign commencing about 606 BC and Zedekiah’s overthrow about 588 BC, see special Chronology number of The Herald of Christ’s Kingdom (Appendix A).