Many people are familiar with a few of the stories we find in the Book of Daniel, young people especially, have been taught about Daniel in the lion’s den and his three friends Shadrach, Meshach, and Abednego, who survived the fiery furnace.
The background to the book is set right after Babylon’s first attack on Jerusalem, 2 Kings 24. The Babylonians came and plundered the city and the temple, and they took a host of Israelites into exile, 605-536 B.C.
The book serves as a great comfort to the Hebrews in the hardships they were enduring. God will deliver them from their captivity and return them to their homes in Palestine.
Everything described within the book covers at least the full length of the seventy-year exile in Babylon, from the first deportation of Hebrew captives, 2 Chronicles 36:5-8 / Daniel 1:1-2, to their return to Palestine, Ezra 1-2.
Apart from the book, which has his name as a title, we don’t know much about Daniel himself or his family. His name means, God is my judge,’ and we know that he was a prophet because Jesus calls him a prophet, Matthew 24:15 / Mark 13:14 / Luke 21:20-24.
We also know he had royal parents, Daniel 1:3 / Daniel 1:6, and we do know he was known for his righteousness, Ezekiel 14:14 / Ezekiel 14:20, and his wisdom, Ezekiel 28:3.
The wisdom of Daniel was found to be ten times better than all the magicians and enchanters of Babylon, Daniel 1:20. It is estimated that he was carried to Babylon by Nebuchadnezzar when very young, about fifteen or sixteen years of age.
Although the date is widely disputed, the date of writing is generally accepted as around, 606-536 B.C. or later, Daniel 1:1 / Daniel 10:1. Daniel 1-6 deals with events as early as the 6th century BC, Daniel 7-12, deals with events in the future, the succession of empires after the Babylonian exile and specifically the rule of Antiochus IV Epiphanes, 175-164 BC. The book covers many years, including the end of Persian rule and the rise of Alexander the Great’s rule.
Although widely disputed as to the author of the book, traditionally it is attributed to Daniel, a Jewish exile, who lived during the reigns of the Babylonian kings named in the book as Nebuchadnezzar and Belshazzar and the Median and Persian kings named as Cyrus and Darius.
Nelson’s Bible Dictionary says the following.
‘Daniel claimed to write this book, Daniel 12:4, and he used the autobiographical first person from Daniel 7:2 onward. The Jewish Talmud agrees with this testimony, and Christ attributed a quote from Daniel 9:27 to ‘Daniel the prophet’, Matthew 24:15.’
The book of Daniel falls into two main parts. Daniel 1-6 are historical, dealing with important events in Babylon. Daniel 7-12 are prophetic, revealing the future of great world governments and the coming of the kingdom of Christ.
It is written in two languages. Daniel 1:1-2:4a and Daniel 8-12:13 are written in Hebrew. However, Daniel 2:4b-7:28 are written in Aramaic. Why is this? Aramaic was the language of the world and was used in those portions which outline the future history of world empires. Hebrew is used in those portions which interpret for the Hebrews the meaning of the visions.
Its prophecy is of a style termed Apocalyptic, which is similar to the book of Revelation. It uses bold, symbols and figures to describe the future of nations and the kingdom of God. It also has a very strong Messianic message, especially in chapters Revelation 2 / Revelation 7 and Revelation 9.
The purpose of this book is to show the superiority of the God of Israel over the idol gods of Babylon and other pagan nations. We see the humiliation of the idol gods and uselessness, and on the other hand, the glorious victories of Jehovah, God of the Hebrews. Jehovah met and solved every problem, whereas the idols failed on every occasion.
The first chapter is historical in nature. Its purpose seems to be to introduce us to Daniel and how he was able to reach such a distinguished place in Babylon. It is indeed remarkable that a young Jewish captive should be raised to such a high position of counsellor, and ultimately, he would become the Prime Minister.
The date of this event was around 606 B.C. and three hundred and sixty-six years from the time the kingdom was divided. After the death of Josiah, the last good king, his youngest son, Jehoahaz, began to rule. After three months, he was replaced by his elder brother Eliakim, who was called Jehoiakim, Daniel 1:1. He was one of the worst kings to rule over Judah.
In the third year of his reign, Nebuchadnezzar, king of Babylon, who had recently defeated the Egyptians, marched to Jerusalem, which was under the dominance of Egypt.
After a short siege, Jehoiakim surrendered, Daniel 1:2, but was permitted to continue as a puppet king, 2 Chronicles 36:6 / 2 Kings 24:1-2. Nebuchadnezzar took part of the furniture of the temple back to Babylon with him, 2 Chronicles 36:7. He also took several young men, sons of prominent people, among whom were Daniel and his three friends.
The KJV uses the word ‘Sinar’, instead of Babylon, Daniel 1:2, which is a region within Babylon, Genesis 10:10 / Genesis 11:2 / Genesis 14:1 / Genesis 14:9 / Joshua 7:21 / Isaiah 11:11 / Daniel 1:2 / Zechariah 5:11.
Josephus says the following, concerning the articles Nebuchadnezzar took.
‘Daniel and his three friends were kin to King Zedekiah. The articles taken from the temple were placed in the house of Nebuchadnezzar’s god, the temple of Bel. The presence of these articles in Babylon figures later in a prominent way in the fall of Babylon.’
Barnes, in his commentary, says the following about the temple.
‘This was a temple of great magnificence, and the worship of Bel was celebrated there with great splendour, Isaiah 46:1. These vessels were subsequently brought out at the command of Belshazzar, at his celebrated feast, and employed in the conviviality and revelry of that occasion, Daniel 5:3.’
We know nothing about Ashpenaz, except that he was a eunuch and a chief official, Daniel 1:3. It seems that the object was to select those who were the most perfect in form and intelligence to be trained in the procedures of the Babylonian court, Daniel 1:4. Daniel was one of these and so, they were all placed under the supervision of Ashpenaz the master of the eunuchs.
Culver, in his commentary, says the following.
‘There is a great possibility that Daniel and his friends may have been emasculated, 2 Kings 20:16-18.’
The king no doubt felt that such young, brilliant men would add to the splendours of his court. Their training seems to have included such things as astronomy, astrology, magic, and the interpretation of dreams, as well as the language of the Chaldeans.
The best of the king’s food and wine were assigned to those selected for this intensive training, Daniel 1:5. They were to be on this diet for three years, Daniel 1:5. This no doubt was the period of their training. Among those in training were Daniel and his three friends, Daniel 1:6.
The chief eunuch gave them new names, Daniel 1:7. This may have been done so they would be severed from their Jewish names and background, taking on names whereby they would now be identified with the Chaldeans.
Daniel means ‘God is my judge.’ Belteshazzar means ‘Bel (a pagan god) protects his life.’ The name Belteshazzar, no doubt, would have been considered a very flattering name for Daniel. Knowing the character of Daniel, however, we can imagine that he was not flattered at all.
Hananiah means ‘Yahweh hath been gracious.’ Mishael means ‘Who is what is?’ Azariah means ‘Yahweh has helped.’ Shadrach means ‘The command of Aku’ (the moon god). Meshach means ‘Who is this?’ and Abednego means ‘Servant of the god Nabu.’ Later, they will become defiant by refusing to worship Nebuchadnezzar’s image, Daniel 3:12.
Daniel decides he would not defile himself with the king’s food. It may be that this food in some way had been connected with idolatry, such as the meats in the meat shops of Corinth, 1 Corinthians 8:1-13.
Also, no doubt some of the food would have been considered unclean under Jewish law. The matter of temperance would also play a part. Whatever the reasons, Daniel requested that they not be required to eat the king’s food.
Barnes, in his commentary, says the following.
‘The course which he took saved him from the trial, for the prince of the eunuchs was willing to allow him to make the experiment, Daniel 1:14. It is always better, even where there is decided principle, and a settled purpose in a matter, to obtain an object by a peaceful request, than to attempt to secure it by violence.’
In some way, Daniel had impressed the eunuch who was over him. This was probably due to his conduct and manner of life. However, it must be noted that this was all by the providence of God, Daniel 1:9 / Genesis 39:21 / Proverbs 16:7.
The eunuch was hesitant; he was afraid that if Daniel appeared less healthy, it would reflect upon him, as he was responsible. He felt this might show up in the countenance of Daniel, and the king would notice the downcast look of one who had been fasting, Daniel 1:10.
Eunuchs were employed in positions of trust, and they often rose to positions of great influence and power. This man did not want to endanger his rank or position.
Daniel proposes a trial test of ten days. If during this period, there were no indications that their condition was worsening, then they could assume that the experiment would not harm their appearance in any way.
The diet proposed by Danial was pulses and water. The king’s diet, by contrast, contained the best meats and wines from his table. The word rendered ‘pulse’ in the KJV would seem to indicate vegetables or anything that grows from seed, Daniel 1:16.
Coffman, in his commentary, says the following.
‘It has often been pointed out that there is no mandate here for vegetarianism. There would in all probability have been no scruples whatever on the part of the four young men against eating meat, except for the great likelihood of any meats which the king would have provided for them having been sacrificed to idols, or, at any rate, not kosher.’
Daniel’s diet called for water instead of wine. It would prove that wine did nothing to produce a healthful condition during their training. Wine has some medicinal value when used in the proper way. Paul prescribed it for Timothy in little amounts for a stomach condition, 1 Timothy 5:23, but he did not prescribe it as a beverage.
Wine has always been a source of drunkenness, and therefore, drunkenness is condemned in both the Old and New Testaments: Genesis 9:21 / Isaiah 5:11 / Proverbs 20:1 / Ephesians 5:18 / Galatians 5:21. Daniel had good reasons for rejecting wine as a part of his diet. He was a very wise young man.
Daniel leaves the judgment of the matter to the steward who was placed over them. If he looked upon them and found them less favourable, then he could deal with them as he pleased.
Daniel seems to have no fear of the outcome of this test. The eunuch consented as the time of trial was so short, just ten days, that he would run no risk in the matter.
Barnes, in his commentary, says the following.
‘The experiment was such, since it was to be for so short a time, that he ran little risk in the matter, as at the end of the ten days he supposed that it would be easy to change their mode of diet if the trial was unsuccessful.’
The test proved successful. They appeared in better physical shape than the others. The steward was so impressed that he removed the king’s diet and let them remain on their vegetable diet and water.
As they continued their training, God blessed their development so that they are especially gifted in matters of knowledge, intelligence, literature and wisdom, Daniel 1:9. Daniel is additionally gifted in regard to dreams and visions. This will play a great part in his life around the court later on.
All who have been under the intensive period of training are brought before King Nebuchadnezzar, Daniel 1:5. In his examination, he found Daniel and his three friends far superior to all the others who were being trained.
Barnes, in his commentary, says the following.
‘Daniel and his three friends had pursued a course of strict temperance; they had come to their daily task with clear heads and pure hearts – free from the oppression and lethargy of surfeit, and the excitement of wine; they had prosecuted their studies in the enjoyment of fine health, and with the buoyousness and elasticity of spirit produced by temperance, and they now showed the result of such a course of training.’
Their wisdom and knowledge are much greater, ten times greater, than those of the magicians and astrologers who were called upon by the king. This included not only those in the court but all the wise men in other parts of the kingdom, Exodus 7:11 / Exodus 7:22 / Exodus 8:7 / Exodus 9:11 / Daniel 2:2.
Daniel’s influence continued into the reign of Cyrus, Ezra 1:1. He resided in Babylon during the entire period of the Babylonian captivity. He served under both Chaldean and Persian kings.
While there were changes on the throne and even in the Babylonian government, Daniel seems to retain his status among those who ruled. His influence is so great that he is constantly called upon by those who rule.
Upon the first reading of Daniel 1:21, one might get the impression that his life was terminated in the first year of Cyrus. But from Daniel 10:1, we are told that Daniel received a vision in the third year of Cyrus. Is this a contradiction?
No, the passage simply informs us that Daniel survived the changeover of power when the Persians took over, and his life extended on into the new dynasty. In other words, when the kingdom changed hands, Daniel was still there.
Daniel could have thrown himself into the luxurious living of the Babylonian court. Instead of indulgence, he chose a life of temperance. He was a young man of great principles and served as an example for all young people today.
Daniel and his three friends seem to be the exceptions as far as temperance is concerned. Because they wanted to do right, God blessed them. God will always bless our efforts if they are right.