Section I The Story of Daniel's Exile
(A Hebrew Section)
Daniel 1:1-21
A clearly focused historical setting introduces the Book of Daniel. Interestingly, this brief section is in Hebrew, while the part of the book following, 2:4—7:28, is in the Aramaic or Chaldean language. Then the concluding section of the book returns to the Hebrew. Interpreters have differed as to the reason for this unusual feature. The most plausible explanation seems to be that this section and the closing part of the book are marked by their language as pertaining especially to the people of God in exile. The Chaldean portion by its language is marked as pertaining to the pagan nations, of which Babylonia was first and most immediate. Both languages were current in Daniel's time and both were understood by the people of the Exile and of the centuries following. The use of these two related tongues helped to keep in graphic relation the historical setting of the book and its pertinence to the people for whom it was written.
The Book of Daniel records, In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and beseiged it (1; see Chart A). This would be less than three years after Necho had appointed Jehoiakim king, so quickly did political fortunes change.
While Nabopolassar was indeed the reigning monarch of the new kingdom of Babylon, his vigorous son Nebuchadnezzar was his recognized heir apparent and already co-regent with him. He had scarcely gathered his booty of treasure and hostages when an emergency call came from Babylon. His father had died and he must hasten back to take the throne.
Thus Daniel and his three companions with other royal and princely youth from the court of Judah found themselves in a strange land fifteen hundred miles from home. And with them had come sacred treasure from the house of God (2) in Jerusalem to adorn the Temple of Bel in Babylon. Shinar was the central plain of Babylonia.
1. The King's Policy (1:3-5)
Flushed with victory and his new power, the young king of the new Babylonian kingdom moved with cunning to consolidate his realm. How better could he strengthen his authority than to choose the most gifted princes of his newly won territories and train them for political leadership? We know nothing of the outcome for the other princes from Judah. All were selected for their native gifts and for their excellent appearance. They were given the best training that the Babylonian court could contrive. These were youths of the king's seed, and of the princes (3)…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 (4).
The program of education included the learning and the tongue of the Chaldeans, a three-year course of intensive training. Their physical welfare was provided for by the best that the realm could supply, viands from the imperial table.
2. Young Men of Character (1:6-16)
Standing out among all the winners of the competitive examinations were the four heroes of the Book of Daniel. These, of the children of Judah, were reputed to be of the line of David. They were Daniel, Hananiah, Mishael, and Azariah (6).
These four youths from Judah carried with them in their names a testimony to the one true God. Whatever the limitations of their religious environment in Judah had been, their parents had given them names which spoke with clear witness. Daniel meant, “God is my judge”; Hananiah signified, “The Lord has been gracious”; Mishael proclaimed, “He is one who comes from God”; and Azariah declared, “The Lord is my Helper.” The sequel of the story would seem clearly to indicate that, however others in Judah may have failed their children, the parents of these boys had given them a grounding in convictions and responsibility that went far deeper than their names. Their godly training had nurtured deep roots of character.
In deference to the king and to his pagan gods the prince of the eunuchs attached new names to the four youths. Belteshazzar (7) meant “the treasure (or secrets) of Bel.” Shadrach signified “the inspiration of the sun.” Meshach suggested “he who belongs to the goddess Sheshach.” And Abed-nego meant “servant of Nego (the morning star).” How lightly these names rested on the youths who bore them the following narratives of the book reveal.
With unshakable conviction, holy daring, and delicate finesse of courtesy Daniel and his companions early revealed their extraordinary gifts of wisdom and character. Whether they should partake of the king's viands was much more than a question of expediency or of health. It related to the integrity of their vows of consecration as Hebrews to the God of Israel. The ceremonial significance of food, clean or unclean, meant everything to deeply committed descendants of Abraham. To partake of food dedicated to the pagan gods of Babylon would constitute a breach of faith with Jehovah. They must risk the peril of refusal. But they must make their refusal in a manner that was courteous to their superior and considerate of those charged with their keeping.
When the prince of the eunuchs (8, 10) declined the request, a sensible suggestion to the lieutenant, Melzar (11), in immediate charge of the boys, took the pressure off the superior officer and opened a way to a solution. The ten days (12) period of trial was fair and sufficient to provide adequate demonstration of the good hygienic sense of the request and to give God opportunity to vindicate His youthful servants. Pulse means, literally, “seeds,” but included in general a vegetable fare.
C. INTEGRITY VINDICATED, 1:17-21
Whether the final examination on their studies came at the full end of three years or whether the time was shortened is not altogether clear. The outcome of the test was a complete vindication in the presence of the king of the course of self-discipline and diligent effort followed by the four children (17; youths). The king communed (19) is better “the king spoke with them” (RSV). How much the king knew of their religious commitment we are not informed. But Daniel and his companions knew full well that God had sustained them in all their decisions and endeavors. We can be sure that this undergirding fact of God's faithfulness served to confirm their convictions and courage to live by them. Their appointment to places of prominence and responsibility was an obvious recognition of their superior gifts and attainments. Therefore stood they before the king (19). For magicians and astrologers (20), see comments on 2:2.
The statement that Daniel continued even unto the first year of king Cyrus (21; 539 B.C.) is clearly not intended to limit the span covered by his life, but rather to show its general extent. In 10:1 we are informed that Daniel was still living in the third year of Cyrus.