Daniel 1

From The Preface To The Prophet Daniel (Excerpt) (1530) From this we see what a splendid, great man Daniel was, before both God and the world. First before God, for he, above all other prophets, had this special prophecy to give, that is, his work was not only to prophesy of Christ, like the others, but also to count the times and years, determine them, and fix them with certainty. Moreover, he arranges the kingdoms with their doings, down to the fixed time of Christ, in the right succession, and does it so finely that one cannot make a mistake about the coming of Christ, unless one does it willfully, as do the Jews; and from that point on till the Last Day, he depicts the condition and state of the Roman Empire and the affairs of the world in such a way that no one can make a mistake about the Last Day or have it come upon him unawares, unless he does it willfully, like our Epicureans.” Therefore it seems to me that St. Peter has Daniel especially in mind when he says, in 1 Peter 1:11, “The prophets searched what time and what manner of time the Spirit of Christ signifies, etc.” The “what” means that he definitely reckons and determines the time, how long and how many years it is to be until then; the “what manner” means that he finely depicts the way that things are to be in the world at that time, who is to have supreme rule, or where the empire is to be. Thus he proclaims, not only the time, but also the life, the form, and the nature of the time; and this strengthens our Christian faith immeasurably and makes us sure and firm in our consciences, since we see before our very eyes the course of events that he described and depicted so plainly and truly for us in his book so long ago. For Daniel prophesies boldly and determines plainly that the coming of Christ and the beginning of His kingdom (that is, His baptism and preaching) is to happen five hundred and ten years after King Cyrus ( Daniel 9 ), and the empire of the Persians and Greeks is to be at an end, and the Roman Empire in force ( Daniel 7, 9 ), that Christ, therefore, must certainly come at the time of the Roman Empire, when it was in its best state, and that it was to destroy Jerusalem and the Temple, since after it no other empire was to come, but the end of the world was to follow, as Daniel clearly announces in Daniel 2 and 7. Before the world, too, he is a splendid and great man, for we see here that he rules the first two kingdoms as their head. It is as though God were to say, “I must have people for these kingdoms, even though I allow my Jerusalem and my people to be destroyed in order to get them.” To be sure, he was never a king and never had great wealth or honor from his work; nevertheless, he had the work, the business, and the duties of a king and attended to them all; for it is the way of the world that the people who do the most work at court get the least out of it, and those who do nothing get the most, according to the saying of the Gospel, “One soweth and another reapeth.” Nay, what is worse, he had to take hatred, envy, danger, and persecution as his reward, for that is the reward with which the world is accustomed to repay all services and benefits. But that did not hurt Daniel; he was the dearer to God because of it and God rewarded him all the more richly, and held Daniel as a king in Babylon and Persia. For He counts and judges according to deeds and their fruits, not according to persons and names. Therefore Daniel was, in actual fact, the true king of Babylon and Persia, though he bore no royal title and had not much wealth from it, but rather misfortune and all kinds of danger. Lo, thus God can encourage His captive Jews, by taking the son of a burgher from destroyed Jerusalem and making him a two-fold emperor, in Babylon and Persia. Among all the children of Abraham, none was so highly exalted in the world as Daniel. Joseph was great in Egypt with King Pharaoh, David and Solomon were great in Israel, but they were all little kings and lords compared with the kings of Babylon and Persia, with whom Daniel was the foremost prince and whom he miraculously converted to God. And beyond doubt, he produced great fruit among the people in the two empires, bringing them to a knowledge of God and saving them, as is well indicated by the letters of these emperors and their command that the God of Daniel should be honored in all lands (Daniel 2,6). This Daniel we commend to the reading of all good Christians, to whom he is comforting and profitable in these wretched, last times; but to the godless he is of no profit, as he himself says, at the end, “The godless remain godless, and do not heed.” For the prophecies of Daniel, and others like them, are written, not only in order that men may know the events and the tribulations that are to come, and satisfy their curiosity, but in order that the righteous shall be encouraged and made happy, and strengthened in faith and hope and patience, since they here see and hear that their misery has an end, that they are to be freed from sins, death, the devil, and all evil, and be brought into heaven, to Christ, into His blessed, everlasting kingdom. So Christ, too, in Luke 21:28, encourages His own with terrible news, and says, “When ye shall see these things, then look up and lift up your heads, for your redemption is near, etc.” So here, too, we see that Daniel always ends all his visions and dreams, however terrible, with joy; namely, with Christ’s kingdom and advent, and it is on account of this advent, as the most important and final thing in them, that these visions and dreams were given, interpreted, and written. One who would read them with profit must not depend entirely on the histories or events, or cling to them and go no farther, but must pasture and comfort his heart with the promised and certain advent of our Savior Jesus Christ, which is the blessed and joyful redemption from this vale of misery and wretchedness. To this may this same Lord and Savior help us, praised with the Father and the Holy Ghost, forever. Amen.

Introduction to the Book of the Prophet Daniel Daniel is said to have descended from the royal family of David; and he appears to have been carried into Babylon when very young, in the fourth year of Jehoiakim king of Judah, A.M. 3398, b.c. 602, or 606 before the vulgar era. He and his three fellow-captives, Hananiah, Mishael, and Azariah, being likely youths, were chosen to be about the king's court, and were appointed to have an education suitable to the employments for which they were destined. As they had been carefully bred up in the Mosaic institutions, they regulated their conduct by them, even in the court of a heathen king, where they were in the capacity of slaves; hence, though ordered to be fed from the royal table, they would not touch that food, because the Chaldeans ate of meat forbidden by the Mosaic law, and probably even that which might be dominated clean became defiled by having been sacrificed to idols before it was prepared for common use. At their earnest request, the officer under whose care they were placed permitted them to use vegetables only; and finding that they grew healthy and strong by this aliment, did not oblige them to use the portion sent from the king's table. Daniel appears to have been instructed in all the wisdom of the Chaldeans, which was at that time greatly superior to the learning of the ancient Egyptians; and he was soon distinguished in the Babylonish court, as well for his wisdom and strong understanding as for his deep and steady piety. His interpretation of Nebuchadnezzar's dream of the variously compounded metallic image raised his credit so high at the court that he was established governor of the province of Babylon, and made chief of all the Magians, or wise men in that country. The chief facts and incidents of his history are so particularly woven throughout the book bearing his name, and undoubtedly written by himself, that they need not be detailed here. The reputation of Daniel was so great, even in his lifetime, that it became a proverb. "Thou art wiser than Daniel," said Ezekiel ironically to the king of Tyre, Eze 28:3 ; and by the same prophet God ranks him among the most holy and exemplary of men, when he declares, speaking relative to Jerusalem, which had been condemned to destruction, "Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own lives by their righteousness," Eze 14:14 , Eze 14:20 . Josephus, Ant. lib. x., c. 12, says that God bestowed many favors on him: that he was advanced to the rank of the most considerable prophets; that he enjoyed the favor of princes, and the affection of the people during his life; and that after his death his memory became immortal. He observes also that, in the complexion of his predictions, he differs widely from all other prophets; they foretold scarcely any thing but disastrous events; on the contrary, he predicts the most joyous events, and fixes the times of accomplishment with more circumstantial precision than they did. And this is so true, that we cannot help thinking that God had given this eminent man a greater degree of light to fix the times when his predictions should issue, than he had given in general to all his predecessors, who simply declared the mind of God in relation to things future, without attempting to indicate the distance of time in which they should be fulfilled. There are but very few exceptions to this either in Isaiah or Jeremiah. And in this respect the prophecy of the seventy weeks of Daniel exceeds all that have gone before, as the incidents and transactions relative to its fulfillment were so various, and yet so fixed and declared six hundred years before the time, that when the time came in which they were predicted to take place, they were expected, and occurred exactly according to the prediction, and the expectations founded upon it. This prophet therefore, far from occupying a lower place among divinely inspired men, deserves to be placed in the front rank with all those who have been most distinguished among the men who have partaken most largely of the prophetic gift. The rabbins have endeavored to degrade Daniel, and have placed his prophecies among the hagiographa, books which they consider to possess a minor degree of inspiration; and it is probable that he meets with this treatment from them because his prophecies are proofs too evident that Jesus Christ is the true Messiah, and that he came at the very time that Daniel said the Prince Messiah should come. But the testimony and sayings of such men are infinitely overpowered by the testimony of Ezekiel, which has been produced above; and the testimony of our Lord, who gives him the title of prophet, Mat 24:15 , without the slightest intimation that he was to wear this title with abatement. It is very probable that Daniel did not return at the general restoration from the Babylonish captivity. At that time, if alive, he must have been an old man; and it is most likely that he finished his days in Babylon, though some Asiatic authors hold that he returned to Judea with Ezra, came back afterward to Persia, and died in the city of Susa. Josephus speaks of his skill in architecture, Antiq. lib. x., c. 12, and that he built a famous tower at Ecbatane or Susa, which remained to his time, and was so exquisitely finished that it always appeared as if newly built. In this tower or palace the kings of Persia were interred; and in consideration of its founder, the guard of it was always chosen from the Jews. Daniel is famous among the orientalists. The author of the Tareekh Muntekheb says that Daniel flourished in the time of Lohorasp, king of Persia; and consequently in that of Ceresh, of Cyrus, who gave him the government of Syria; that he taught these two princes the knowledge of the true God; that he preached the true faith through the whole of the Babylonian Irak; and was, on the death of Nebuchadnezzar, sent by Bahman, (Artaxerxes Longimanus), son of Asfendiar, who then reigned in Persia, into Judea; and that, having returned, he died at Shouster, or Susa, the capital of Persia, where he lies interred. Some have supposed that the Zoraster or Zeradusht of the Persians is a confused picture of the Prophet Daniel. The account given by Abul Pharaje, in his fifth dynasty, may be considered favorable to this opinion. He says, "Zeradusht, author of the Magiouseiah Magism, or sect of the worshippers of fire, flourished in the reign of Cambasous, (Cambyses); that he was a native of the province of Adherbigian, or Media, or, according to others, of Assyria; that he foretold to his disciples the coming of the Messiah, who should be pointed out by a star which should appear in the day time at his birth; that they should have the first information of his advent; that he should be born of a virgin; and that they should present him with gifts; because he is the Word that made the heavens." See Pococke's Abul Pharajius, p. 83 of the Arabic, and 54 of the Latin. D'Herbelot, on this account, makes the following remark: "We may see by these words of the historian, that the prophesy of Balaam was pretty generally known throughout the east, and that the Magi, who came to worship our Lord, were the true Magians of Persia, and not Arab kings." The account given by Abul Pharaje makes Daniel and Zeradusht contemporary, and thus far is favorable to the opinion that the history of former may be dismissed under that of the latter. There have been several Zoroasters, of whom many fables are told; and no wonder, when the persons themselves are generally fabulous. The Asiatics make him the inventor of remel, or geomancy; and among them he passes for the author of a work entitled Assoul ol Tabeer, "The Principles of the Interpretation of Dreams." I have in my own library a very ancient work which pretends to be drawn from this, and is entitled Somnia Daniel; it was printed in the infancy of printing, but without date; small 4to. There is an Arabic work in the French king's library, No. 410, entitled Odhmet al Mancoul, an Danial an Nabi, "The Traditionary Predictions of Daniel the Prophet;" which is said to contain many falsities, built on the foundation of Daniel's prophecies; but it has never been given to the public, and I have no other notice of it than the above from D'Herbelot. But although all these are curious from their antiquity, yet they are doubtless impostures. Abul Pharaje, in his history of the dynasties, says, that the seventy weeks of Daniel are to be dated from the twentieth year of Ardsheer Dirazdest, the Artaxerxes Longimanus of the Greeks, (called Bahman above), and the same to whom Nehemiah was sakee, or cup-bearer. Other orientalists are of the same opinion. This shall be considered more at large when we come to the prophecy itself. Artaxerxes had the name of Longimanus, or Long-handed, from the great extent of his dominions. Daniel cannot be ranked among the Hebrew poets: his book is all in prose; and it is written partly in Hebrew, and partly in Chaldee. The Chaldee, or Syro-Chaldaic part, begins with מלכא לעלמין חיי malka lealmin chei, "O king, live for ever!" and continues to the end of the seventh chapter. In the interpretation of his prophecies I have endeavored to follow the best critics and chronologists; and, without an extended comment, to give in as short a space as possible the meaning of every place. On the metallic images and seventy weeks I have been obliged to be more prolix, as these are of too much importance to be slightly handled. It is not my province to enter into the controversy about the date when the seventy weeks commence; even they who disagree so much from each other on this point come so near to the general issue that the difference is immaterial. The chronology of the several events mentioned in this book Calmet endeavors to fix as follows: - A.M. Event 3398 Daniel led captive to Babylon, Dan 1:1-7 . 3399 Death of Nabopolassar, father of Nebuchadnezzar. 3401 Jehoiakim revolts against Nebuchadnezzar, 2Kgs 24:1 . 3402 Dream of the compound statue, Dan 2:1 , etc. Daniel and his companions promoted to honor at court. Birth of Cyrus, son of Cambyses and Mandane. 3405 Jehoiakim is taken and put to death by the Chaldeans. Jeconiah is raised to his throne, but reigns only three months and ten days. Zedekiah, last king of Judah, succeeds; and reigns eleven years. 3416 Taking of Jerusalem, and destruction of the temple, 2 Chronicles 36. 3434 Return of Nebuchadnezzar to Babylon after his great conquests in Phoenicia, Judea, Egypt, etc. His dream of the great tree, 2Chr 4:7 , etc. 3435 He becomes insane, which lasts for seven years, 4:32, 33. 3442 He becomes sane, and re-ascends the throne. The golden image set up. The three Hebrews cast into the fiery furnace, 2: Death of Nebuchadnezzar after a reign of forty-three years, according to Berosus. Evil-Merodach succeeds him, and reigns two years. - Berosus. He sets Jeconiah at liberty, Jer 52:31 . 3444 Belshazzar his son succeeds, Dan 7:1 . Daniel's vision of the four beasts, representing the four great empires, chap. 7. 3447 Vision of the ram and he-goat, 8: The death of Belshazzar, chap. 5. 3449 Darius the Mede, called Cyaxares by Xenophon, and Astyages in the Apocrypha, son of Astyages, king of the Medes, and maternal great uncle to Belshazzar, succeeds him in the government of Chaldea, Dan 5:30 , Dan 5:31 . See Isa 13:1 , etc. The visions of Daniel related, chap. 9, 10, 11, Dan 12:1-13 : Cyrus attacks the Medes in the first or second year of Darius the Mede, Dan 10:1 . 3455 Daniel is cast into the den of lions, chap. 6. 3456 Death of Darius. Cyrus succeeds him. 3457 End of the Babylonish captivity declared by Cyrus, in the first year of his reign, 2Chr 36:22 , and Ezr 1:1 ; but afterward interrupted. See below. 3485 Termination of Jeremiah's seventy years under Darius Hystaspes, who gives orders to continue the rebuilding of the temple. 3550 Commencement of the seventy weeks, Dan 9:24 . Nehemiah returns to Jerusalem, Neh 2:1-6 . In this chronology Calmet differs from Usher. As a writer, this prophet is simple, yet pure and correct: and he is so conscientious that he relates the very words of those persons whom he introduces as speaking. He writes Hebrew where what he delivers is a bare narrative; but he relates in Chaldee the conversations which he had with the wise men and the kings; and in the same language he relates Nebuchadnezzar's edict, which he made after Daniel had interpreted his dream concerning the great metalline image. This is a proof of his great and conscientious accuracy; and exhibits this prophet in a most advantageous point of view. Daniel writes both Hebrew and Chaldee with great purity. This book divides itself into two parts. Part 1 is historical, and is contained in the six former chapters. Part 2: is prophetical, and occupies the other six. This chapter begins with giving a short account of Nebuchadnezzar's conquest of Judea, when Jehoiakim became tributary to him; and consequently the seventy years' captivity and vassalage began, Dan 1:1 , Dan 1:2 . On this expedition (taking Egypt in his way) the king of Babylon set out towards the end of the third year of Jehoiakim, but did not take Jerusalem before the ninth month of the year following. Hence the seeming discrepancy between Daniel and Jeremiah, ( Jer 25:1 ), the one computing from the time of his setting out on the expedition, and the other from the time in which the purpose of it was accomplished. We have next an account of the manner in which Daniel and his companions were brought up at the king's court, Dan 1:3-7 . They reject the daily provision of meat granted by the king, lest they should be defiled, and are allowed to live on pulse, Dan 1:8-16 . Their great proficiency in the wisdom of that time, Dan 1:17-20 . Daniel flourishes till the reign of Cyrus the Persian, Dan 1:21 . Verse 1 In the third year of the reign of Jehoiakim - This king was raised to the throne of Judea in the place of his brother Jehoahaz, by Pharaoh-necho, king of Egypt, 2Kgs 23:34-36 , and continued tributary to him during the first three years of his reign; but in the fourth, which was the first of Nebuchadnezzar, Jer 25:1 , Nebuchadnezzar completely defeated the Egyptian army near the Euphrates, Jer 46:2 ; and this victory put the neighboring countries of Syria, among which Judea was the chief, under the Chaldean government. Thus Jehoiakim, who had first been tributary to Egypt, became now the vassal of the king of Babylon, 2Kgs 24:1 . At the end of three years Jehoiakim rebelled against Nebuchadnezzar, who, then occupied with other wars, did not proceed against Jerusalem till three years after, which was the eleventh and last of Jehoiakim, 2Kgs 23:36 . There are some difficulties in the chronology of this place. Calmet takes rather a different view of these transactions. He connects the history thus: Nabopolassar, king of Babylon, finding that one of his lords whom he had made governor of Coelesyria and Phoenicia had revolted from him, and formed an alliance with the king of Egypt, sent Neubuchadnezzar his son, whom he invested with the authority of king, to reduce those provinces, as was customary among the easterns when the heir presumptive was sent on any important expedition or embassy. This young prince, having quelled the insurrection in those parts, marched against Jerusalem about the end of the third or beginning of the fourth year of the reign of Jehoiakim, king of Judah. He soon took the city, and put Jehoiakim in chains with the design of carrying him to Babylon; but, changing his mind, he permitted him to resume the reins of government under certain oppressive conditions. At this year, which was A.M. 3398, the seventy years of the Babylonish captivity commence. Nabopolassar dying in the interim, Nebuchadnezzar was obliged to return speedily to Babylon, leaving his generals to conduct the Jewish captives to Babylon, among whom were Daniel and his companions. Verse 2 Part of the vessels of the house of God - He took the richest and finest of them for the service of his god Bel, and left what were necessary for carrying on the public worship of Jehovah, (for he did not attempt to alter the civil or religious constitution of Judea); for leaving Jehoiakim on the throne, he only laid the land under tribute. The Chaldeans carried these sacred vessels away at three different times. 1. In the war spoken of in this place. 2. In the taking of Jerusalem and Jeconiah a few months after, 2Kgs 24:13 . 3. Eleven fears after, under the reign of Zedekiah, when the city and temple were totally destroyed, and the land ruined, 2Kgs 25:8-16 . The land of Shinar - This was the ancient name of Babylon. See Gen 11:2 . The treasure house of his god - This was Bel, who had a splendid temple in Babylon, and was the tutelar god of the city and empire. Verse 3 Master of his eunuchs - This word eunuchs signifies officers about or in the palace whether literally eunuchs or not. Verse 4 Children - ילדים yeladim, youths, young men; and so the word should be rendered throughout this book. Skilled in all wisdom - Rather, persons capable of every kind of literary accomplishment, that they might be put under proper instruction. And as children of the blood and of the nobles mere most likely, from the care usually taken of their initiatory education, to profit most by the elaborate instruction here designed, the master of the eunuchs, the king's chamberlain, was commanded to choose the youths in question out of such. Verse 5 A daily provision - Athenaeus, lib. iv., c. 10, says: The kings of Persia, (who succeeded the kings of Babylon, on whose empire they had seized), were accustomed to order the food left at their own tables to be delivered to their courtiers. So nourishing them three years - This was deemed a sufficient time to acquire the Chaldee language, and the sciences peculiar to that people. I suppose they had good introductory books, able teachers, and a proper method; else they would have been obliged, like us, to send their children seven years to school, and as many to the university, to teach them any tolerable measure of useful and ornamental literature! O how reproachful to the nations of Europe, and particularly to our own, is this backward mode of instruction. And what is generally learned after this vast expense of time and money? A little Latin, Greek, and mathematics; perhaps a little moral philosophy; and by this they are entitled, not qualified, to teach others, and especially to teach the people the important science of salvation! To such shepherds, (and there are many such), the hungry sheep look up, and are not fed; and if all are not such, no thanks to our plan of national education. Verse 6 Now among these - There were no doubt several noble youths from other provinces: but the four mentioned here were Jews, and are supposed to have all been of royal extraction. Verse 7 Unto whom the prince of the eunuchs gave names - This change of names, Calmet properly remarks, was a mark of dominion and authority. It was customary for masters to impose new names upon their slaves; and rulers often, on their ascending the throne, assumed a name different from that which they had before. דניאל Daniel signifies "God is my Judge." This name they changed into בלטשאצר Belteshatstsar; in Chaldee, "The treasure of Bel," or "The despository of the secrets (or treasure) of Bel." הנניה Hananiah signifies, "The Lord has been gracious to me," or "He to whom the Lord is gracious." This name was changed into שדרך 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." מישאל Mishael signifies "He who comes from God." Him they called מישך Meshach, which in Chaldee signifies, "He who belongs to the goddess Sheshach," a celebrated deity of the Babylonians, mentioned by Jeremiah, Jer 25:26 . עזריה Azariah, which signifies "The Lord is my Helper," they changed into אבד נגו 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. The vicious pronunciation of this name should be carefully avoided; I mean that which lays the accent on the first syllable, and hurries so the end, without attending to the natural division of the word Abed-Nego. Verse 8 But Daniel - would not defile himself - I have spoken of this resolution in the introduction. The chief reasons why Daniel would not eat meat from the royal table were probably these three: - 1. Because they ate unclean beasts, which were forbidden by the Jewish law. 2. Because they ate, as did the heathens in general, beasts which had been strangled, or not properly blooded. 3. Because the animals that were eaten were first offered as victims to their gods. It is on this account that Athenaeus calls the beasts which here served up at the tables of the Persian kings, ἱερια, victims, lib. 4 c. 10, p. 145. Verse 11 Then said Daniel to Melzar - Melzar was an officer under Ashpenaz, whose office it was to attend to the food, clothing, etc., of these royal captives. Others think מלצר meltsar, master of the inn or hotel, the name of an office. Verse 12 Give us pulse to eat - הזרעים hazzeraim, seeds or grain, such as barley, wheat, rye, and peas, etc. Though a vegetable diet might have produced that healthiness of the system in general, and of the countenance particularly, as mentioned here; yet we are to understand that there was an especial blessing of God in this, because this spare diet was taken on a religious account. Verse 17 As for these four children - Young men or youths. Our translation gives a false idea. In all visions and dreams - That is, such as are Divine; for as to dreams in general, they have as much signification as they have connection, being the effects of the state of the body, of the mind, or of the circumstances of the dreamer. A dream may be considered supernatural, if it have nothing preposterous, nothing monstrous, and nothing irregular. If the whole order and consequences of the things be preserved in them, from beginning to end, then we may presume they are supernatural. In such dreams Daniel had understanding. Verse 18 Now at the end of the days - That is, at the end of three years, Dan 1:5 . Verse 19 And among them all - All the young noble captives from different nations. Therefore stood they before the king - It appears that only four were wanting. Verse 20 Magicians and astrologers - Probably the same as philosophers and astronomers among us. Verse 21 The first year of king Cyrus - That is, to the end of the Chaldean empire. And we find Daniel alive in the third year of Cyrus, see Dan 10:1 .

Daniel The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off. Let us enquire, I. Concerning this prophet His Hebrew name was Daniel, which signifies the judgment of God; his Chaldean name was Belteshazzar. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: Thou art wiser then Daniel, Ezek. xxxviii. 3 . He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, Ezek. xiv. 14 . He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the Hagiographa, not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were ( ch. vi. ), and mortifying himself as other prophets did, when he ate no pleasant bread ( ch. x. 3 ), and fainting sick when he was under the power of the Spirit of prophecy, ch. viii. 27 . Another reason they pretend is because he wrote his book in a heathen country, and there had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah's coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the greatest of the prophets, nay, the angel Gabriel calls him a man greatly beloved. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake if we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old. II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel's time to the coming of the Messiah. Our Saviour intimates the difficulty of apprehending the sense of Daniel's prophecies when, speaking of them, he says, Let him that readeth understand, Matt. xxiv. 15 . The first chapter, and the first three verses of the second chapter, are in Hebrew; thence to the eighth chapter is in the Chaldee dialect; and thence to the end is in Hebrew. Mr. Broughton observes that, as the Chaldeans were kind to Daniel, and gave cups of cold water to him when he requested it, rather than the king's wine, God would not have them lose their reward, but made that language which they taught him to have honour in his writings through all the world, unto this day. Daniel, according to his computation, continues the holy story from the first surprising of Jerusalem by the Chaldean Babel, when he himself was carried away captive, until the last destruction of it by Rome, the mystical Babel, for so far forward his predictions look, ch. ix. 27 . The fables of Susannah, and of Bel and the Dragon, in both which Daniel is made a party, are apocryphal stories, which we think we have no reason to give any credit to, they being never found in the Hebrew or Chaldee, but only in the Greek, nor ever admitted by the Jewish church. There are some both of the histories and of the prophecies of this book that bear date in the latter end of the Chaldean monarchy, and others of both that are dated in the beginning of the Persian monarchy. But both Nebuchadnezzar's dream, which Daniel interpreted, and his own visions, point at the Grecian and Roman monarchies, and very particularly at the Jews' troubles under Antiochus, which it would be of great use to them to prepare for; as his fixing the very time for the coming of the Messiah was of use to all those that waited for the consolation of Israel, and is to us, for the confirming of our belief, That this is he who should come, and we are to look for no other. This chapter gives us a more particular account of the beginning of Daniel's life, his original and education, than we have of any other of the prophets. Isaiah, Jeremiah, and Ezekiel, began immediately with divine visions; but Daniel began with the study of human learning, and was afterwards honoured with divine visions; such variety of methods has God taken in training up men for the service of his church. We have here, I. Jehoiakim's first captivity ( ver. 1, 2 ), in which Daniel, with others of the seed-royal, was carried to Babylon. II. The choice made of Daniel, and some other young men, to be brought up in the Chaldean literature, that they might be fitted to serve the government, and the provision made for them, ver. 3-7 . III. Their pious refusal to eat the portion of the king's meat, and their determining to live upon pulse and water, which, having tried it, the master of the eunuchs allowed them to do, finding that it agreed very well with them, ver. 8-16 . IV. Their wonderful improvement, above all their fellows, in wisdom and knowledge, ver. 17-21 . The Siege of Jerusalem. ( b. c. 606.) 1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. 2 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. 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 favoured, 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. 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. 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 Abednego. We have in these verses an account, I. Of the first descent which Nebuchadnezzar, king of Babylon, in the first year of his reign, made upon Judah and Jerusalem, in the third year of the reign of Jehoiakim, and his success in that expedition ( v. 1, 2 ): He besieged Jerusalem, soon made himself master of it, seized the king, took whom he pleased and what he pleased away with him, and then left Jehoiakim to reign as tributary to him, which he did about eight years longer, but then rebelled, and it was his ruin. Now from this first captivity most interpreters think the seventy years are to be dated, though Jerusalem was not destroyed, nor the captivity completed, till about nineteen years after, In that first year Daniel was carried to Babylon, and there continued the whole seventy years (see v. 21 ), during which time all nations shall serve Nebuchadnezzar, and his son, and his son's son, Jer. xxv. 11 . This one prophet therefore saw within the compass of his own time the rise, reign, and ruin of that monarchy; so that it was res unius ætatis—the affair of a single age, such short-lived things are the kingdoms of the earth; but the kingdom of heaven is everlasting. The righteous, that see them taking root, shall see their fall, Job v. 3 ; Prov. xxix. 16 . Mr. Broughton observes the proportion of times in God's government since the coming out of Egypt: thence to their entering Canaan forty years, thence seven years to the dividing of the land, thence seven Jubilees to the first year of Samuel, in whom prophecy began, thence to this first year of the captivity seven seventies of years, 490 (ten Jubilees), thence to the return one seventy, thence to the death of Christ seven seventies more, thence to the destruction of Jerusalem forty years. II. The improvement he made of this success. He did not destroy the city or kingdom, but did that which just accomplished the first threatening of mischief by Babylon. It was denounced against Hezekiah, for showing his treasures to the king of Babylon's ambassadors ( Isa. xxxix. 6, 7 ), that the treasures and the children should be carried away, and, if they had been humbled and reformed by this, hitherto the king of Babylon's power and success should have gone, but no further. If less judgments do the work, God will not send greater; but, if not, he will heat the furnace seven times hotter. Let us see what was now done. 1. The vessels of the sanctuary were carried away, part of them, v. 2 . They fondly trusted to the temple to defend them, though they went on in their iniquity. And now, to show them the vanity of that confidence, the temple is first plundered. Many of the holy vessels which used to be employed in the service of God were taken away by the king of Babylon, those of them, it is likely, which were most valuable, and he brought them as trophies of victory to the house of his god, to whom, with a blind devotion, he gave praise of his success; and having appropriated these vessels, in token of gratitude, to his god, he put them in the treasury of his temple. See the righteousness of God; his people had brought the images of other gods into his temple, and now he suffers the vessels of the temple to be carried into the treasuries of those other gods. Note, When men profane the vessels of the sanctuary with their sins it is just with God to profane them by his judgments. It is probable that the treasures of the king's house were rifled, as was foretold, but particular mention is made of the taking away of the vessels of the sanctuary because we shall find afterwards that the profanation of them was that which filled up the measure of the Chaldeans' iniquity, ch. v. 3 . But observe, It was only part of them that went now; some were left them yet upon trial, to see if they would take the right course to prevent the carrying away of the remainder. See Jer. xxvii. 18 . 2. The children and young men, especially such as were of noble or royal extraction, that were sightly and promising, and of good natural parts, were carried away. Thus was the iniquity of the fathers visited upon the children. These were taken away by Nebuchadnezzar, (1.) As trophies, to be made a show of for the evidencing and magnifying of his success. (2.) As hostages for the fidelity of their parents in their own land, who would be concerned to conduct themselves well that their children might have the better treatment. (3.) As a seed to serve him. He took them away to train them up for employments and preferments under him, either out of an unaccountable affectation, which great men often have, to be attended by foreigners, though they be blacks, rather than by those of their own nation, or because he knew that there were no such witty, sprightly, ingenious young men to be found among his Chaldeans as abounded among the youth of Israel; and, if that were so, it was much for the honour of the Jewish nation, as of an uncommon genius above other people, and a fruit of the blessing. But it was a shame that a people who had so much wit should have so little wisdom and grace. Now observe, [1.] The directions which the king of Babylon gave for the choice of these youths, v. 4 . They must not choose such as were deformed in body, but comely and well-favoured, whose countenances were indexes of ingenuity and good humour. But that is not enough; they must be skilful in all wisdom, and cunning, or well-seen in knowledge, and understanding science, such as were quick and sharp, and could give a ready and intelligent account of their own country and of the learning they had hitherto been brought up in. He chose such as were young, because they would be pliable and tractable, would forget their own people and incorporate with the Chaldeans. He had an eye to what he designed them for; they must be such as had ability in them to stand in the king's palace, not only to attend his royal person, but to preside in his affairs. This is an instance of the policy of this rising monarch, now in the beginning of his reign, and was a good omen of his prosperity, that he was in care to raise up a succession of persons fit for public business. He did not, like Ahasuerus, appoint them to choose him out young women for the service of his government. It is the interest of princes to have wise men employed under them; it is therefore their wisdom to take care for the finding out and training up of such. It is the misery of this world that so many who are fit for public stations are buried in obscurity, and so many who are unfit for them are preferred to them. [2.] The care which he took concerning them. First, For their education. He ordered that they should be taught the learning and tongue of the Chaldeans. They are supposed to be wise and knowing young men, and yet they must be further taught. Give instructions to a wise man and he will increase in learning. Note, Those that would do good in the world when they grow up must learn when they are young. That is the learning age; if that time be lost, it will hardly be redeemed. It does not appear that Nebuchadnezzar designed they should learn the unlawful arts that were used among the Chaldeans, magic and divination; if he did, Daniel and his fellows would not defile themselves with them. Nay, we do not find that he ordered them to be taught the religion of the Chaldeans, by which it appears that he was at this time no bigot; if men were skilful and faithful, and fit for his business, it was not material to him what religion they were of, provided they had but some religion. They must be trained up in the language and laws of the country, in history, philosophy, and mathematics, in the arts of husbandry, war, and navigation, in such learning as might qualify them to serve their generation. Note, It is real service to the public to provide for the good education of the youth. Secondly, For their maintenance. He provided for them three years, not only necessaries, but dainties for their encouragement in their studies. They had daily provision of the king's meat, and of the wine which he drank, v. 5 . This was an instance of his generosity and humanity; though they were captives, he considered their birth and quality, their spirit and genius, and treated them honourably, and studied to make their captivity easy to them. There is a respect due to those who are well-born and bred when they have fallen into distress. With a liberal education there should be a liberal maintenance. III. A particular account of Daniel and his fellows. They were of the children of Judah, the royal tribe, and probably of the house of David, which had grown a numerous family; and God told Hezekiah that of the children that should issue from him some should be taken and made eunuchs, or chamberlains, in the palace of the king of Babylon. The prince of the eunuchs changed the names of Daniel and his fellows, partly to show his authority over them and their subjection to him, and partly in token of their being naturalized and made Chaldeans. Their Hebrew names, which they received at their circumcision, had something of God, or Jah, in them: Daniel—God is my Judge; Hananiah—The grace of the Lord; Mishael—He that is the strong God; Azariah—The Lord is a help. To make them forget the God of their fathers, the guide of their youth, they give them names that savour of the Chaldean idolatry. Belteshazzar signifies the keeper of the hidden treasures of Bel; Shadrach —The inspiration of the sun, which the Chaldeans worshipped; Meshach — Of the goddess Shach, under which name Venus was worshipped; Abed-nego, The servant of the shining fire, which they worshipped also. Thus, though they would not force them from the religion of their fathers to that of their conquerors, yet they did what they could by fair means insensibly to wean them from the former and instil the latter into them. Yet see how comfortably they were provided for; though they suffered for their fathers' sins they were preferred for their own merits, and the land of their captivity was made more comfortable to them than the land of their nativity at this time would have been.

His inheritance - This certainly looks at gospel times, when the partition - wall between Jew and Gentile was taken down, and both put on a level before God, both made one in Christ Jesus.

With part of the vessels - In this expedition Nebuchadnezzar carried away some captives, among whom were Daniel and his friends. His god - Baal, or Bell, and Nebo, which words they put into the names of their kings and favourites.

Of the eunuchs - These were chief among the king's servants; and they are called eunuchs, because many of them were such. And of the princes - Here was fulfilled what the prophet Isaiah had foretold, Isa 39:7 .

The learning and the tongue - The Chaldeans were skilled above any other nation, in natural philosophy. Their tongue differed from the Hebrew in dialect and in pronunciation, which they learned that they might be the more acceptable to the king, and court.

The king's meat - Such as he had at his own table.

And Azariah - Probably all of the royal lineage of Judah.

Gave names - That is, other names, relating to the idol - gods. Belteshazzar - So Daniel had the name of Belteshazzar, from the great Babylonian idol Baal or Bell. This was by the king's command, and herein he put forth an act: of his sovereignty.

Favour Shown to Daniel; Daniel's Conscientiousness. ( b. c. 606.) 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 favour 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. We observe here, very much to our satisfaction, I. That Daniel was a favourite with the prince of the eunuchs ( v. 9 ), as Joseph was with the keeper of the prison; he had a tender love for him. No doubt Daniel deserved it, and recommended himself by his ingenuity and sweetness of temper (he was greatly beloved, ch. ix. 23 ); and yet it is said here that it was God that brought him into favour with the prince of the eunuchs, for every one does not meet with acceptance according to his merits. Note, The interest which we think we make for ourselves we must acknowledge to be God's gift, and must ascribe to him the glory of it. Whoever are in favour, it is God that has brought them into favour; and it is by him that they find good understanding. Herein was again verified That work ( Ps. cvi. 46 ), He made them to be pitied of all those that carried them captives. Let young ones know that the way to be acceptable is to be tractable and dutiful. II. That Daniel was still firm to his religion. They had changed his name, but they could not change his nature. Whatever they pleased to call him, he still retained the spirit of an Israelite indeed. He would apply his mind as closely as any of them to his books, and took pains to make himself master of the learning and tongue of the Chaldeans, but he was resolved that he would not defile himself with the portion of the king's meat, he would not meddle with it, nor with the wine which he drank, v. 8 . And having communicated his purpose, with the reasons of it, to his fellows, they concurred in the same resolution, as appears, v. 11 . This was not out of sullenness, or peevishness, or a spirit of contradiction, but from a principle of conscience. Perhaps it was not in itself unlawful for them to eat of the king's meat or to drink of his wine. But, 1. They were scrupulous concerning the meat, lest it should be sinful. Sometimes such meat would be set before them as was expressly forbidden by their law, as swine's flesh; or they were afraid lest it should have been offered in sacrifice to an idol, or blessed in the name of an idol. The Jews were distinguished from other nations very much by their meats ( Lev. xi. 45, 46 ), and these pious young men, being in a strange country, thought themselves obliged to keep up the honour of their being a peculiar people. Though they could not keep up their dignity as princes, they would not lose it as Israelites; for on that they most valued themselves. Note, When God's people are in Babylon they have need to take special care that they partake not in her sins. Providence seemed to lay this meat before them; being captives they must eat what they could get and must not disoblige their masters; yet, if the command be against it, they must abide by that. Though Providence says, Kill and eat, conscience says, Not so, Lord, for nothing common or unclean has come into my mouth. 2. They were jealous over themselves, lest, though it should not be sinful in itself, it should be an occasion of sin to them, lest, by indulging their appetites with these dainties, they should grow sinful, voluptuous, and in love with the pleasures of Babylon. They had learned David's prayer, Let me not eat of their dainties ( Ps. cxli. 4 ), and Solomon's precept, Be not desirous of dainties, for they are deceitful meat ( Prov. xxiii. 3 ), and accordingly they form their resolution. Note, It is very much the praise of all, and especially of young people, to be dead to the delights of sense, not to covet them, not to relish them, but to look upon them with indifference. Those that would excel in wisdom and piety must learn betimes to keep under the body and bring it into subjection. 3. However, they thought it unseasonable now, when Jerusalem was in distress, and they themselves were in captivity. They had no heart to drink wine in bowls, so much were they grieved for the affliction of Joseph. Though they had royal blood in their veins, yet they did not think it proper to have royal dainties in their mouths when they were thus brought low. Note, It becomes us to be humble under humbling providences. Call me not Naomi; call me Marah. See the benefit of affliction; by the account Jeremiah gives of the princes and great men now at Jerusalem it appears that they were very corrupt and wicked, and defiled themselves with things offered to idols, while these young gentlemen that were in captivity would not defile themselves, no, not with their portion of the king's meat. How much better is it with those that retain their integrity in the depths of affliction than with those that retain their iniquity in the heights of prosperity! Observe, The great thing that Daniel avoided was defiling himself with the pollutions of sin; that is the thing we should be more afraid of than of any outward trouble. Daniel, having taken up this resolution, requested of the prince of the eunuchs that he might not defile himself, not only that he might not be compelled to do it, but that he might not be tempted to do it, that the bait might not be laid before him, that he might not see the portion appointed him of the king's meat, nor look upon the wine when it was red. It will be easier to keep the temptation at a distance than to suffer it to come near and then be forced to put a knife to our throat. Note, We cannot better improve our interest in any with whom we have found favour than by making use of them to keep us from sin. III. That God wonderfully owned him herein. When Daniel requested that he might have none of the king's meat or wine set before him the prince of the eunuchs objected that, if he and his fellows were not found in as good case as any of their companions, he should be in danger of having anger and of losing his head, v. 10 . Daniel, to satisfy him that there would be no danger of any bad consequence, desires the matter might be put to a trial. He applies himself further to the under-officer, Melzar, or the steward: " Prove us for ten days; during that time let us have nothing but pulse to eat, nothing but herbs and fruits, or parched peas or lentils, and nothing but water to drink, and see how we can live upon that, and proceed accordingly," v. 13 . People will not believe the benefit of abstemiousness and a spare diet, nor how much it contributes to the health of the body, unless they try it. Trial was accordingly made. Daniel and his fellows lived for ten days upon pulse and water, hard fare for young men of genteel extraction and education, and which one would rather expect they should have indented against than petitioned for; but at the end of the ten days they were compared with the other children, and were found fairer and fatter in flesh, of a more healthful look and better complexion, than all those who did eat the portion of the king's meat, v. 15 . This was in part a natural effect of their temperance, but it must be ascribed to the special blessing of God, which will make a little to go a great way, a dinner of herbs better than a stalled ox. By this it appears that man lives not by bread alone; pulse and water shall be the most nourishing food if God speak the word. See what it is to keep ourselves pure from the pollutions of sin; it is the way to have that comfort and satisfaction which will be health to the navel and marrow to the bones, while the pleasures of sin are rottenness to the bones. IV. That his master countenanced him. The steward did not force them to eat against their consciences, but, as they desired, gave them pulse and water ( v. 16 ), the pleasures of which they enjoyed, and we have reason to think were not envied the enjoyment. Here is a great example of temperance and contentment with mean things; and (as Epicurus said) "he that lives according to nature will never be poor, but he that lives according to opinion will never be rich." This wonderful abstemiousness of these young men in the days of their youth contributed to the fitting of them, 1. For their eminent services. Hereby they kept their minds clear and unclouded, and fit for contemplation, and saved for the best employments a great deal both of time and thought; and thus they prevented those diseases which indispose men for the business of age that owe their rise to the intemperances of youth. 2. For their eminent sufferings. Those that had thus inured themselves to hardship, and lived a life of self-denial and mortification, could the more easily venture upon the fiery furnace and the den of lions, rather than sin against God.

But Daniel purposed - There may be several weighty reasons assigned why Daniel did this. Because many of those meats provided for the king's table, were forbidden by the Jewish law. Daniel knew these delicates would too much gratify the flesh. He did not dare to eat and drink things consecrated to idols. He was sensible, how unsuitable delicate fare would be to the afflicted state of God's people. Therefore he was herein a rare pattern of avoiding all the occasions of evil.

Fairer and fatter - The blessing of God upon homely fare, affords often more health and strength, than more costly fare to them that eat the fat, and drink the sweet.

Wisdom of Daniel and His Companions. ( b. c. 606.) 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 enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. 21 And Daniel continued even unto the first year of king Cyrus. Concerning Daniel and his fellows we have here, I. Their great attainments in learning, v. 17 . They were very sober and diligent, and studied hard; and we may suppose their tutors, finding them of an uncommon capacity, took a great deal of pains with them, but, after all, their achievements are ascribed to God only. It was he that gave them knowledge and skill in all learning and wisdom; for every good and perfect gift is from above, from the Father of the lights. It is the Lord our God that gives men power to get this wealth; the mind is furnished only by him that formed it. The great learning which God gave these four children was, 1. A balance for their losses. They had, for the iniquity of their fathers, been deprived of the honours and pleasures that would have attended their noble extraction; but, to make them amends for that, God, in giving them learning, gave them better honours and pleasures than those they had been deprived of. 2. A recompence for their integrity. They kept to their religion, even in the minutest instances of it, and would not so much as defile themselves with the king's meat or wine, but became, in effect, Nazarites; and now God rewarded them for it with eminency in learning; for God gives to a man that is good in his sight, wisdom, and knowledge, and joy with them, Eccl. ii. 26 . To Daniel he gave a double portion; he had understanding in visions and dreams; he knew how to interpret dreams, as Joseph, not by rules of art, such as are pretended to be given by the oneirocritics, but by a divine sagacity and wisdom which God gave him. Nay, he was endued with a prophetic spirit, by which he was enabled to converse with God, and to receive the notices of divine things in dreams and visions, Num. xii. 6 . According to this gift given to Daniel, we find him, in this book, all along employed about dreams and visions, interpreting or entertaining them; for, as every one has received the gift, so shall he have an opportunity, and so should he have a heart, to minister the same, 1 Pet. iv. 10 . II. Their great acceptance with the king. After three years spent in their education (they being of some maturity, it is likely, when they came, perhaps about twenty years old) they were presented to the king with the rest that were of their standing, v. 18 . And the king examined them and communed with them himself, v. 19 . He could do it, being a man of parts and learning himself, else he would not have come to be so great; and he would do it, for it is the wisdom of princes, in the choice of the persons they employ, to see with their own eyes, to exercise their own judgment, and not trust too much to the representation of others. The king examined them not so much in the languages, in the rules of oratory or poetry, as in all matters of wisdom and understanding, the rules of prudence and true politics; he enquired into their judgment about the due conduct of human life and public affairs; not "Were they wits?" but, "Were they wise?" And he not only found them to excel the young candidates for preferment that were of their own standing, but found that they had more understanding than the ancients, than all their teachers, Ps. cxix. 99, 100 . So far was the king from being partial to his own countrymen, to seniors, to those of his own religion and of an established reputation, that he freely owned that, upon trial, he found those poor young captive Jews ten times wiser and better than all the magicians that were in all his realm, v. 20 . He was soon aware of something extraordinary in these young men, and, which gave him a surprising satisfaction, was soon aware that a little of their true divinity was preferable to a great deal of the divination he had been used to. What is the chaff to the wheat? what are the magicians' rods to Aaron's? There was no comparison between them. These four young students were better, were ten times better, than all the old practitioners, put them all together, that were in all his realm, and we may be sure that they were not a few. This contempt did God pour upon the pride of the Chaldeans, and this honour did he put upon the low estate of his own people; and thus did he make not only these persons, but the rest of their nation for their sakes, the more respected in the land of their captivity. Lastly, This judgment being given concerning them, they stood before the king ( v. 19 ); they attended in the presence-chamber, nay, and in the council-chamber, for to see the king's face is the periphrasis of a privy-counsellor, Esth. i. 14 . This confirms Solomon's observation, Seest thou a man diligent in his business, sober and humble? he shall stand before kings; he shall not stand before mean men. Industry is the way to preferment. How long the other three were about the court we are not told; but Daniel, for his part, continued to the first year of Cyrus ( v. 21 ), though not always alike in favour and reputation. He lived and prophesied after the first year of Cyrus; but that is mentioned to intimate that he lived to see the deliverance of his people out of their captivity and their return to their own land. Note, Sometimes God favours his servants that mourn with Zion in her sorrows to let them live to see better times with the church than they saw in the beginning of their days and to share with her in her joys.

Before - Both in the presence chamber, and in the council chamber, to try their proficiency; this shews the king's ability and judgment, how else could he discern their fitness, and their excellency above others.

The king enquired - This is a farther confirmation of the king's noble endowments, and of his great care whom he chose to be in offices of trust, namely persons excellently qualified to serve him in the great affairs of the kingdom. And thus did God pour contempt upon the pride of the Chaldeans, and put honour on the low estate of his people.

Continued - in the court of Babylon until Cyrus, and then he was in the Persian court, and he lived in honour and high employment all that time, yea, after Cyrus began to reign. For chap. 10:1 , he had visions and revelations in the third year of Cyrus.