The siege of Jerusalem during Jehoiakim’s third year as king (c. 605 B.C.) was the first of three major Babylonian invasions of Judah (see “The Three Campaigns of the Babylonians” at Jer. 52:4–7). It was the beginning of a radically different era that would endure for the next century.
For most of the previous century, Judah had been dominated by Assyria, the superpower that had taken the northern kingdom of Israel into captivity in 722 B.C. (see “The Three Campaigns of the Assyrians” at 2 Kin. 15:29). But the Assyrian empire began a rapid decline with the revolt and rise of the Babylonians in 626 B.C. Within less than twenty years, Nineveh had been captured and the Assyrians were struggling to survive.
At the same time, the old empire of Egypt began to reassert itself. Around 609 B.C. Pharaoh Necho led an army northward to assist the Assyrians in a battle to hold Haran against the Babylonians. The Egyptian force was challenged by King Josiah of Judah, who may have assumed that Necho was trying to re-establish Egyptian control over Palestine. Josiah was killed in battle (2 Kin. 23:29, 30), but his attack delayed the Egyptians long enough to perhaps contribute to the Assyrian defeat.
Necho took advantage of Assyria’s demise by seizing control of Carchemish, a city strategically located on the Euphrates River. Three months later, he captured Josiah’s successor Jehoahaz and replaced him with his older brother Jehoiakim (23:33, 34). Judah was made a tributary of Egypt, exactly what Josiah was probably trying to avoid.
Josiah’s reign had initiated a far-reaching spiritual and political restoration. But Jehoiakim’s rule marked a significant retreat:
• He levied heavy taxes to raise tribute for Egypt (23:35).
• He built lavish homes using forced labor (Jer. 22:13–17).
• He caused the death of Urijah the prophet (26:20–23).
• He cut up a scroll dictated by Jeremiah relaying a word from the Lord, then attempted to arrest the prophet (36:20–26).
• He reintroduced idolatry, even into the temple (Ezek. 8:5–18).
The Lord responded to these sins by placing political pressure on Jehoiakim. Raiders exploited the political instability to nibble away at Judah’s territory (2 Kin. 24:2). A major blow came around 605 B.C. when the Babylonians routed the Egyptians at Carchemish (see “The Battle of Carchemish” at Jer. 46:2). Since the spoils of war went to the victor and Judah was a vassal state of Egypt, Nebuchadnezzar acted to take possession of Jerusalem (Dan. 1:1).
While Daniel wrote that the Babylonians besieged the city, it is unclear whether they actually attacked it or merely surrounded it. Whatever the case, Jehoiakim apparently gave up without much of a fight, and control of Judah was transferred to the Babylonians. A year later, Jehoiakim traveled to Babylon to swear his allegiance to Nebuchadnezzar. It was perhaps at this time that Daniel and many other nobles were deported to Babylon along with much of the wealth of the temple (1:2, 3).
The Judah that Daniel knew would never regain its independence. Around 601 B.C. Jehoiakim rebelled, resulting in a second siege of Jerusalem and a deportation of most of its remaining leaders. About ten years later, Judah rebelled once more. This time the Babylonians destroyed Jerusalem altogether and resettled most of its population in Babylon, where Daniel was by then a highly placed official.
More: King Jehoiakim refused to submit not only to the Babylonians but also to the Lord. See his profile at Jer. 36:9.
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As a young noble, Daniel was deported to Babylon and placed in a program to learn the “language and literature of the Chaldeans,” a curriculum that exposed him to practical skills that included mathematics and glassmaking. It also covered subjects opposed to God: sorcery, astrology, and other occult arts; myths, legends, and lore from ancient Chaldea; and prayers and hymns to Babylonian gods. It was a systematic course of study based on a polytheistic and idolatrous worldview.
The purpose of this three-year program was to develop Daniel to “serve before the king” (Dan. 1:5). Daniel was undergoing preparation for a lifetime of employment within a pagan government, a vast departure from the teaching he would have received during the days of godly King Josiah.
As we struggle to understand how Daniel’s situation might apply to how we prepare Christian youth to live and work in a secular society, there are several points to keep in mind:
1. Daniel grew up in a godly home. Although not explicit in the Bible account, there is little question that Daniel came from a family that revered God and obeyed the Law. Daniel would have had to have learned his bold, resolute, godly convictions somewhere (1:8). Given what we know about ancient Jewish culture, the most plausible explanation is that he had been raised in a spiritually nurturing family. Whatever choices we make about our children’s education, training in God’s ways begins at home. Formal education may or may not build on that foundation, but it can never replace it.
2. Daniel had God-given intelligence and discernment. Daniel was a person of great intelligence, a gift that enabled him to make the most of a superb education in Babylon. This fact implies that parents today should consider their children’s talents and God-given bent as they choose between educational alternatives.
3. Daniel’s Babylonian education occurred in a secondary setting. Daniel was likely about fifteen or sixteen years old when he was deported to Babylon. His training in the king’s service was in preparation for a specific career, similar to modern vocational, college, and graduate programs. He formed his fundamental views about the world as a young boy in Judah. He brought with him to Babylon a worldview based on God’s law. This foundation enabled him to test his Babylonian education against God’s absolute truth.
4. Daniel was exposed to Babylonian culture but did not succumb to it. Daniel maintained his distinctive beliefs and values even after a lifetime in the service of pagan kings (6:4, 5, 10, 22). Christians face a challenge to remain in the world but not of the world (John 17:15, 16). If we compromise our beliefs the minute we encounter competing belief systems, the world will see no modern-day Daniels.
5. Daniel did not altogether reject Babylonian culture. While Daniel objected to eating the king’s food (Dan. 1:8), he apparently did not protest reading the king’s books, listening to the king’s instructors, or thinking about the king’s ideas. We might argue that he had little choice but to cooperate, but the incident with the food shows otherwise. It seems that Daniel was able to reject what was unworthy and keep what was useful. He not only survived but thrived.
6. Daniel did not act alone. Three other like-minded youths shared Daniel’s challenges of living under Babylonian rule (1:6). Standing against ungodly aspects of our surrounding culture is easier to do alongside other followers of God. Going it alone means forgoing the support, encouragement, and prayer that is vital to resisting pressure to conform.
These observations imply that Christians have the freedom to actively participate in culture even when parts of that culture oppose God. Much of modern culture may be irrelevant, but much is not. Wise followers of God learn to discern the difference and act appropriately.
More: Moses and Paul were other leaders whose educations helped shape how God would use them. See “The Value of Preparation” at Ex. 2:11 and “Answering the Intellectuals” at Acts 17:15–34. Johannes Kepler, Michael Polanyi, and George Washington Carver were all brilliant scientists who also followed God. See here for an article on the life of Johannes Kepler, here for an article on the life of Michael Polanyi, and here for an article on the life of George Washington Carver.
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Name means: “God Is My Judge.”
Also known as: Belteshazzar (“Bel Protect His Life”; Dan. 1:7).
Not to be confused with: A man who returned to Jerusalem in Ezra’s time (Ezra 8:2; Neh. 10:6).
Home: Probably Jerusalem until he was deported to Babylon (c. 605 B.C.).
Occupation: Advisor to Babylonian and Median rulers; prophet of the Lord.
Noted for: His extraordinary wisdom and ability to interpret dreams by God’s power (Dan. 1:17, 20; 2:47; 4:18).
Best known as: The source of one of the Old Testament’s four major prophetic books and as a man who stood for God in a sometimes hostile culture.
More: Jeremiah and Ezekiel were Daniel’s contemporaries. For perspective on this chaotic period of Judah’s history, see “The Life and Times of Jeremiah” at Jer. 1:3 and “The Life and Times of Ezekiel” at Ezek. 1:1.
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Right from the start of their careers, Daniel and his three companions made up their minds to stand for God’s values. As ambassadors-in-training in Babylon, they declined to eat the specially prepared food provided by the government.
Scripture does not explain the motives behind their decision. The food may have been offered to idols or blessed by pagan priests, making it ritually unclean according to Jewish law and thus a compromise of their faith. Accepting the royal food may have been a sign of loyalty to King Nebuchadnezzar and a means of obligating the four men to his service. Or the youths may have deemed the rich food and drink of the king’s table excessively indulgent.
The important point is that once the four friends realized that eating the king’s provisions would result in “defilement,” they took a stand. They refused to just go along.
Discerning right from wrong is a matter of intellect. But correct thinking must be paired with courage to do right, which is a matter of the will. Ethics and morality often have less to do with the head than with the heart. Based on well-reasoned principles, Daniel and his friends committed their hearts to what they should or should not do. Then they carried out their plan with determination.
As we face ethical choices, we can choose to stand for right, certain that God will give us strength to deal with whatever consequences come our way. The cost of losing our integrity is infinitely greater than whatever it costs to keep it.
More: Psalm 15 lists ten marks of integrity. See “An Inventory of Integrity” at Ps. 15:1. Scripture tells us to “abhor what is evil” and “cling to what is good” (Rom. 12:9) even if that means speaking out against hidden wrongs. See “Blowing the Whistle with Wisdom” at Jer. 37:13, 14.
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Native Talent and Supernatural Ability
The statement that God gave four young men unusual intellectual and spiritual abilities may make us wonder if we should ask God to give us abilities that we do not ordinarily possess.
God can do whatever He wants. Scripture records cases in which faith took people far beyond what they were naturally capable of doing. Frightened people trusted God, for example, and “out of weakness were made strong” (Heb. 11:34). But unusual abilities given by God seem to be consistent with a person’s general bent and make use of abilities already present. Daniel and his friends offer an example of this. God gave them unusual insight, even to the point of interpreting visions and dreams. But they had always been smart and quick to learn (Dan. 1:4).
This connection between native talent and supernatural ability is consistent with the fact that God has individually designed each of us from the womb (see “You Are Unique” at Ps. 33:15). He has crafted us with unique talents and motivations so that we can carry out His special purpose for our life. Our prayers should start with looking for ways to use what the Lord has already given us, but we can always leave room for God to surprise us with unusual—even supernatural—results.
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Scripture presents Daniel as the only Hebrew prophet to spend his career working as a public servant in pagan empires outside of Israel. He served at least three kings and two governments over nearly seventy years—from around 605 B.C. to at least 539 B.C. Throughout his life, Daniel maintained a reputation for unimpeachable integrity and commitment to God.
If scholars are correct that Daniel was born around 620 B.C., he would have grown up under King Josiah’s spiritual and political reforms (c. 640–609 B.C.). Little else is known of Daniel’s background except that his family probably had connections to Judah’s royal court (Dan. 1:3). This noble status would explain his place among the first Jews deported to Babylon (see “The First Babylonian Siege” at Dan. 1:1).
Daniel may have been no more than fifteen or sixteen years old at the time of his deportation, but his extraordinary intelligence and wisdom (1:4, 17) distinguished him from fellow exiles. He later used these God-given gifts to advise kings and interpret dreams, but his motivation for work always seemed to come less from displaying intellectual prowess than from furthering God’s purposes. He had a heart for the Lord (1:8), which he maintained through a habit of prayer (2:17, 18; 6:10; 9:3, 4).
Daniel’s spiritual commitment and strategic placement enabled him to boldly confront kings with God’s truths (2:28; 4:26, 34–36; 5:23; 6:22). In effect, he served as an evangelist to his people’s captors.
Daniel had to overcome prejudice, persecution, and temptation to remain loyal to God. His life demonstrates that it is not only permissible but also possible to work in the world of governments and business and still honor God (6:4, 5).
More: To learn more about faith and the workplace, see the articles under “Work” in the Themes to Study index.
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Daniel’s service to Nebuchadnezzar and the other kings of Babylon lasted until King Cyrus captured Babylon in October 539 B.C. (see “The Fall of Babylon” at Dan. 5:30, 31). But that was not the end of Daniel’s career.
Cyrus, who may have been the same as Darius (see Darius’s profile at Dan. 5:31), ruled over the largest empire the world had ever known. To prevent uprisings and manage the affairs of his newly acquired province of Babylon, he retained Daniel as one of three governors over the district (6:1, 2). Daniel apparently distinguished himself over other candidates (6:3) just as he had stood out during his initial training (1:19, 20). Despite an attempt by jealous rivals to do away with him (6:4–23), Daniel prospered and continued to serve Cyrus until at least 537 B.C. (10:1), when Daniel was probably in his eighties.
More: Cyrus—also known as Cyrus the Great—was king of Persia from about 559 to 530 B.C. Find out more in his profile at 2 Chr. 36:23.
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Name means: “O God Nabu, Protect My Son”
Also known as: Nebuchadrezzar (an alternative spelling).
Home: Babylon.
Family: Eldest son of Nabopolassar (c. 626–605 B.C.); married to Nitocris and Amytis; father of at least three sons, including his successor Evil-Merodach (Awil-Marduk).
Occupation: King of Babylon (c. 605–562 B.C.).
Notable achievements: Extensive rebuilding of Babylon (compare Dan. 4:30), including the Ishtar Gate, a ziggurat, canals, and hanging gardens that were one of the Seven Wonders of the Ancient World; the new Babylon was vast for its day, about 200 square miles.
Best known for: Capturing Jerusalem (587 B.C.).
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Many ancient cultures engaged in occult practices, but the Babylonians stood out for institutionalizing magical arts as part of their government. They were especially known for their extensive use of astrology, which was one of the reasons God severely condemned Babylon. Scripture repeatedly warns God’s people against the occult. See “The Seduction of Spirits” at Deuteronomy 18:9–14.
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As Daniel navigated a dangerous time, he relied on two valuable resources: close friends who shared his faith, and prayer. These prayer partners fought a spiritual battle against despair and defeat. They enlisted divine help to rescue them in whatever way their needs demanded.
When we hit difficulties, we naturally seek out people we think have the means to help us—position, influence, power, money. But these people are not the allies we hope for if they prevent us from trusting God. A trustworthy friend who offers wisdom and prayer is worth more than a dozen acquaintances with worldly connections.
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Models of Faith in Hostile Societies
There is no single correct way for how God’s people should respond to a culture hostile to faith. In the Old Testament, God called the Israelites to develop their own society. He designed laws to keep out pagan influences. But He sent New Testament followers into the world to impact unbelieving cultures.
As we reflect on our relationship to societies that are hostile to Christian faith, it helps to consider Old Testament figures who found ways to honor God even after they were plucked from safety and placed in unfriendly circumstances:
Joseph (Gen. 37–47) | • Sold as a slave and taken to Egypt but maintained his godly character despite recurring setbacks. • A model of integrity both in adversity and prosperity. |
Daniel, Shadrach, Meshach, and Abed-Nego (Dan. 1–6) | • Taken to Babylon as prisoners of war and trained for service in a pagan government. • Models of integrity and commitment to the Lord while serving unbelievers. |
Nehemiah (Neh. 1–6) | • A strategically placed official in the Persian court who was allowed to rebuild Jerusalem’s wall. • A model of leveraging position to accomplish God’s purposes while overcoming opposition. |
Esther and Mordecai (the Book of Esther) | • Members of an ethnic minority who found themselves in a position to influence a godless king. • Models of acting courageously and wisely in order to withstand evil. |
The people in the table above had several things in common:
• They were all laypeople. They were not among the priests or Levites, so they had no vocational reasons for exercising faith in their day-to-day work. Yet they carried out God’s purposes faithfully.
• They were all believers living in foreign lands. These followers of God did a better job of obeying the Lord in antagonistic societies than their contemporaries did back in a Judean society that had been formed around a covenant with God.
• They all remained committed to God, His people, and His Word. The pressures of their surrounding cultures deepened their spiritual commitments. They were aware of a larger purpose beyond their immediate circumstances, which enabled them to act wisely. While others surrendered to their culture, these followers of God held on to their fundamental convictions.
More: Esther John secretly converted from Islam to Christianity after reading God’s promise of a suffering Servant in Is. 53, and soon became a victim of a hostile society when her new faith was discovered as she engaged in ministry. Today a statue of her stands at the center of ten martyrs of the twentieth century at Westminster Abbey. See here for an article on her life.
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The Bible calls us to obey earthly authorities (Rom. 13:1–7). But it also holds up examples of godly people who resisted human orders that violated God’s commands (Acts 4:13–22). There is no simple formula to relieve this tension; the inherent conflict requires us to rely on God rather than on a list of dos and don’ts.
But if we never feel tension between the authority of God and the mandates of human beings, we should wonder where our commitments lie. Apparently hardly anyone in Babylon felt any anxiety about bowing down to Nebuchadnezzar’s ninety-foot-tall golden image (Dan. 3:8–12), or if they did, they feared the fiery furnace (3:6) more than anything else.
But Shadrach, Meshach, and Abed-Nego would not submit. They refused to violate the first and second commandments’ prohibitions against idolatry (Ex. 20:3–5). The refusal of these provincial governors to bow so outraged the king that he immediately threw the men into a superheated furnace (3:19–23). This brazen act of disloyalty to the king was a courageous act of loyalty to the Lord.
A similar incident occurred years later, during the reign of Darius. Informers exposed Daniel for violating a decree against praying to any god or ruler except the king (6:6–13). The outcome was similar. Daniel was thrown to the lions (6:16).
On both occasions, God delivered His faithful followers from death—though not from the threat of death. Their courageous stand influenced others to fear God and also resulted in suppressing their enemies (3:26–29; 6:21–27).
Is this how Christians today should respond to laws they disagree with? Again, there are no simple answers. But the following questions may help us discover God’s will:
1. Is this truly a matter of biblical principle—or preference, taste, or style?
2. Why do I take issue with what I am being asked to do? Is it an issue of conscience and morality—or something else, such as a personality conflict or simple discomfort?
3. Have I made an effort to understand what is required of me? Have I checked my perceptions by telling those in authority what I think I heard?
4. Do I understand how this conflicts with godly values? Have I studied God’s Word, prayed for insight, and thought things through?
5. Is this an either/or situation, or are there alternatives that might satisfy everyone involved? Like Daniel, can I come up with a creative alternative to my superior’s command (1:8–16)?
More: Óscar Romero, archbishop of El Salvador rightly took a stand against his hostile society in order to bow to God alone. He fiercely protested rampant poverty, oppression, and violence (including state-supported death squads). See here for an article on the life of Óscar Romero.
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Shadrach, Meshach, and Abed-Nego
Names mean: “Command of [the God] Aku” (Shadrach); “The Shadow of the Prince” (Meshach); “Servant of Nebo” (Abed-Nego).
Also known as: Hananiah (“The Lord Is Gracious”—Shadrach); Mishael (“Who Is What God Is?”—Meshach); Azariah (“The Lord Has Helped”—Abed-Nego).
Home: Probably Jerusalem until they were deported to Babylon (c. 605 B.C.).
Occupation: Officials who served the Babylonian king (Dan. 1:19; 2:49; 3:12).
Best known as: Daniel’s close friends who refused to bow to an idolatrous gold image set up by King Nebuchadnezzar; they were cast into a fiery furnace but delivered by the Lord (3:1–30).
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The spiritual health of a society can be seen in its treatment of the poor. Those that honor God show mercy to the weak and disadvantaged. Those that have abandoned His commands abuse and manipulate them.
King Nebuchadnezzar had plenty of reasons to be proud. He won countless military battles. His empire spanned the Middle East. He reigned over a grand capital city that was home to one of the Seven Wonders of the Ancient World. Wealth, power, and prestige were his. But all of these factors caused his heart to so swell with pride that he forgot a basic truth: “Heaven rules.”
God used King Nebuchadnezzar’s dreams to warn that judgment was coming (Dan. 4:1–26), and Daniel challenged the king to change his ways before it was too late. He told the king: “Break off your sins by being righteous, and your iniquities by showing mercy to the poor” (4:27).
The king apparently disregarded Daniel’s advice, persisting in arrogance and ignoring God. The Lord soon took away his position and power (4:33) until he admitted that Heaven rules (4:34, 35). He subsequently instituted a reign based on truth, justice, and humility (4:36, 37).
Nebuchadnezzar’s experience challenges us to evaluate the values that drive us. What are our attitudes toward the poor? Do we work to ensure them justice? How can we demonstrate that commitment at home, at work, and in our communities?
More: For more on God’s concern for the poor, see the articles under “Wealth and Poverty” in the Themes to Study index.
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Most of the Jews deported to Babylon resettled along the Chebar River, a canal northeast of the capital city. They were likely conscripted for labor on Nebuchadnezzar’s vast building projects. The Jews were free to live in their own communities but depended on the Babylonians for work. In other words, the situation left them poor and with little hope of changing their circumstances. They lived in enclaves with few freedoms, resources, or advocates.
But Daniel fought for the poor within the government. We do not know how much contact he had with the exiles. They may have been unaware of him, but he was never unmindful of them. God was at work on behalf of the Jews even if they were unaware of it.
God has His people everywhere, in places and positions that we may never imagine. Daniel’s strategic placement demonstrates that God never leaves Himself without a means of accomplishing His purposes. He has a way of putting the right person at the right place at the right time.
More: Joseph was another Old Testament figure strategically placed by God to accomplish His purposes. See “Work in the Real World” at Gen. 41:42–46; “Feeding the World” at Gen. 41:57; and “Many People” at Gen. 50:20.
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Name means: “Bel, Protect the King”
Also known as: Balthasar.
Not to be confused with: Belteshazzar, the Babylonian name given to Daniel (Dan. 1:7; 5:12).
Home: Babylon.
Family: Son of Nabonidus (c. 555–539 B.C.); possibly a grandson of Nebuchadnezzar.
Occupation: Ruled Babylon under Nabonidus, who left his son in control while he waged war for ten years in Arabia.
Best known as: The king who hosted a banquet where a hand appeared and wrote his doom on the wall (5:5, 25–30).
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Terrified by the appearance of a hand and its cryptic message on the wall, Belshazzar offered to elevate anyone able to interpret the message to the position of “third ruler in the kingdom.” Third-in-command may have been the best he could offer; Belshazzar may have regarded himself as second-in-command of the empire. His father Nabonidus was the supreme ruler of Babylon between about 555 B.C. and 539 B.C., but he left the capital in the hands of his son while he waged military campaigns for ten years in Arabia. Belshazzar allowed the kingdom to slip into the hands of the Persians, and Nabonidus was captured on his return to the city.
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Government Employees in the Bible
Daniel spent most of his career in the highest levels of the Babylonian government working as King Nebuchadnezzar’s chief advisor (compare Dan. 1:18–21). The Bible tells of others who served God in government positions:
Joseph (Gen. 39–50) | Sold into slavery by his jealous brothers and taken to Egypt, where God arranged for him to eventually become second only to Pharaoh. |
Caleb (Num. 13–14) | Spied for Moses when the Israelites prepared to enter Canaan. Years later, he helped divide the land. |
Joshua (Num. 13–14; Josh. 1:1—3:17) | Served alongside Caleb and later succeeded Moses as Israel’s leader. |
Deborah (Judg. 4–5) | Ruled as Israel’s only female judge. She helped her military commander achieve victory in battle and led her people in song. |
David (1 Sam. 16–31; 2 Sam. 1–24) | Rose from obscurity as a shepherd to become Israel’s preeminent king. |
Solomon (1 Kin. 3–11) | Succeeded his father David as king. He was best known for wisdom but also succeeded in trade, building, and amassing wealth. He wrote much of Proverbs, Ecclesiastes, and probably the Song of Solomon. |
Hezekiah (2 Kin. 18–20; 2 Chr. 29–32) | Overcame his birth into the family of evil King Ahaz to rule Judah with unexpected righteousness. He built a strategic water supply system for Jerusalem. |
Nehemiah (Neh. 1–6) | Held captive in Babylon but served as cupbearer to King Artaxerxes I. He secured royal support for returning to Jerusalem to lead its redevelopment. |
Esther (the Book of Esther) | An orphan raised by an older cousin, selected as queen for King Ahasuerus of Persia. She used her position to foil a genocidal plot against her people. |
Matthew (Matt. 9:9) | Shunned by his people for collecting taxes for the occupying Roman government. Jesus called him to leave his position and follow Him. |
Zacchaeus (Luke 19:1–9) | Worked as Jericho’s chief tax collector. After dining with Jesus, he repaid everyone he had cheated and gave half his riches to the poor. |
A Roman Centurion (Matt. 27:54) | Oversaw the crucifixion of Jesus but came to believe that Jesus was the Son of God. |
The Treasurer of Ethiopia (Acts 8:26–40) | Official under the Ethiopian queen. He met the evangelist Philip and learned the way of salvation in Christ. |
Cornelius (Acts 10) | Roman military commander stationed in Caesarea who obeyed God by inviting Peter to his home. He and his household became the first known Gentile followers of Jesus. |
The Philippian Jailer (Acts 16:20–36) | Panic-stricken after an earthquake opened cell doors in the jail where he worked, he was amazed to discover Paul and Silas had not escaped. After hearing the gospel, he and his family converted to Christianity. |
More: For more on government workers in Bible times, see the entries for such jobs as “Ambassador,” “City Clerk,” and “Tax Collector” in the Jobs and Occupations index. See also the articles under “Government” in the Themes to Study index.
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Victorious armies in the ancient Middle East often subdued conquered peoples by destroying religious shrines and taking idols and relics back to their own houses of worship (1 Sam. 4:10, 11; 5:1, 2). These acts asserted that the gods of the triumphant were more powerful than the gods of the vanquished.
Following this tradition, the Babylonian king Nebuchadnezzar looted the Israelites’ temple following the siege of Jerusalem. He took untold riches back to Babylon, including sacred objects carefully set apart for Israel’s most holy worship rituals (2 Kin. 25:13–17). Years later, many of these spoils were brought out at the request of drunken Belshazzar and used as tableware at a drinking party (Dan. 5:2–4). Like his predecessor Nebuchadnezzar, Belshazzar apparently thought he had won a game between gods.
But the Lord turned the tables on this foolish king. As Daniel predicted, Belshazzar’s city was captured that night, its mighty ziggurats pulled down, its gods removed, and its king killed (5:30).
There is only one true God (Deut. 6:4; 1 Tim. 2:5). Nations may choose to serve other gods. But in the end, the God of heaven will prevail. He has said, “My name shall be great among the Gentiles” (or nations; Mal. 1:11).
More: The Lord won similar contests over other gods when He defeated Pharaoh in Egypt and burned up the altar Elijah built on Mount Carmel. See “Pharaoh’s Submission” at Ex. 12:29 and read 1 Kin. 18.
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The city of Babylon was captured five times by invaders between 689 B.C. and 483 B.C. But its fall to the Medes and Persians in 539 B.C. was the most significant. The defeat ended the Babylonian empire and caused a major shift in world history.
Cyrus came to power over the Medes and Persians in 550 B.C. In early October 539 B.C., he and his army, led by General Gobryas, captured Opis, a crossing of the Tigris River. They burned the city to the ground, then pushed south to Sippar, north of Babylon on the Euphrates River.
The Babylonians attempted to halt the invaders but were defeated. They retreated to their city, assuming its walls would protect them during what they anticipated would be a prolonged siege. One ancient source reports that the citizens had stockpiled enough provisions to last twenty years.
This defensive strategy (see “Five Ways to Capture a Walled City” at 2 Kin. 25:1–4) helps to explain how Belshazzar could entertain more than a thousand nobles at a drinking party (Dan. 5:1, 2) while enemy troops surrounded his city. He, his guests, and his citizens apparently felt completely safe behind a supposedly impregnable wall.
Outside the walls, Cyrus realized that he did not have enough troops to adequately surround the city, and he was convinced that the wall could not be breached. He ordered his troops to dig a trench near Opis to divert the Euphrates River. When preparations were complete, he waited until the start of one of the Babylonians’ festivals, which were often accompanied by drinking parties.
On the night recorded in Daniel 5, the attackers stopped the flow of water and penetrated the city by marching up the dry riverbed, to the surprise of its defenders. Resistance was minor, and Gobryas took the city. He disarmed its citizens but left its buildings intact. For two weeks, Babylon remained under martial law until Cyrus entered and reorganized the government.
More: A river’s diversion brought Babylon’s defeat, but a river’s flooding led to the capture of another major city. See “The Fall of Nineveh” at Nah. 2:6–8.
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Not to be confused with: The later Persian king Darius I Hystaspis (522–485 B.C.; Ezra 4:5), who helped the Jews who returned from Babylon to Jerusalem (6:1–12).
Family: Son of Ahasuerus, a Mede (Dan. 9:1).
Occupation: King of Babylon after it fell to the Medes and Persians (539 B.C.; 5:31; 9:1).
Best known as: The ruler who threw Daniel to the lions (ch. 6). Some have challenged the biblical account because no known extrabiblical sources mention Darius the Mede. An alternative translation of Dan. 6:28 suggests that Darius may have actually been Cyrus the Persian.
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When Darius the Mede conquered Babylon, he needed experienced managers to maintain civil order, collect taxes, and stimulate trade. He selected 120 provincial governors known as satraps, or protectors of the kingdom. Over these he placed three governors, including Daniel.
Darius chose Daniel “because an excellent spirit was in him,” that is, he was trustworthy. His reputation was above reproach, and he was known for refusing to participate in bribery or extortion. Daniel’s character so distinguished him from other officials that Darius intended to place him over the whole realm. When Daniel’s proven leadership resulted in his advancement, his rivals plotted against him. But the only “fault” they found in Daniel was that he was too faithful to God.
God calls us to develop this same “excellent spirit” of trustworthiness and integrity. We honor the Lord whenever we carry out our responsibilities with faithful, conscientious service—no matter how we are viewed by others.
More: For more on ways that faith can impact one’s management style, see “Codes of Conduct for the Christian Worker” at Col. 3:22—4:1.
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Freedom in a Fallen World
After two failed attempts to escape slavery, twenty-year-old Frederick Douglass (1818–1895) boarded a train for the Maryland town Havre de Grace (“Haven of Grace”) wearing a borrowed sailor’s uniform and carrying identification papers he had obtained from a freed black mariner. Within less than twenty-four hours, he was safe in the home of a New York abolitionist. “A new world had opened upon me,” he later wrote. “It was a time of joyous excitement.… I felt as one might feel upon escape from a den of hungry lions.”
Born into slavery on a plantation along the Maryland coast, the young Douglass never knew his white father and only saw his mother occasionally before she died when he was ten. At age twelve Douglass was sent to serve a new family in Baltimore, where his owner’s wife secretly defied the law by teaching Douglass to read and write. By the time his owner discovered and halted their studies, Douglass had learned the alphabet.
Douglass continued to teach himself by watching others write and by trading food for reading lessons from white boys in the neighborhood. He soon began reading newspapers, seizing on political writings that moved him to question and condemn the institution of slavery. He also bought a copy of The Columbian Orator, which had far-reaching consequences on his life; he later credited the popular schoolbook with further refining his views on freedom and human rights.
When Douglass was hired out to a plantation, he taught other slaves to read the New Testament during weekly Sunday school classes until local slave-owners arrived with clubs and stones to break up the service. His subsequent stay with a poor farmer known as a “slave-breaker” subjected him to constant beatings and hunger, but he eventually fought back, and the farmer never hit him again.
Once safely arrived in New York, Douglass married Anna Murray, a freed slave who had given him the sailor’s uniform in which he had traveled, as well as money from her savings to help him escape. When Douglass began to tell his story among abolitionists, he became a popular speaker. His first autobiography, Narrative of the Life of Frederick Douglass, an American Slave, was so eloquent that critics objected to the idea that a former slave with no formal education had written the book. Douglass’s fame put him in danger, and he fled for two years to Ireland and England, where his supporters raised money to legally purchase his freedom.
Many historians consider Douglass the father of the civil rights movement, and he committed his life to gaining justice not only for slaves but also for women and immigrants. He distanced himself from abolitionists who advocated violent tactics to end slavery. During the Civil War era, his fame opened opportunities for him to confer with Abraham Lincoln about black soldiers’ rights, and after the Emancipation Proclamation in 1863 and the end of the Civil War in 1865, Douglass worked tirelessly to integrate African Americans into American society. Before his death in 1895, he served in a number of public roles that included U.S. Marshal for the District of Columbia and Minister-General to Haiti.
Douglass’s journey to overcome bondage mirrors the Israelites’ escape from slavery and the Christian’s deliverance from sin. His political work and resolve to do right amid a hostile society mirror the life of Daniel. And just as Douglass was forever impacted by the ennobling effects of literacy, readers of God’s Word are freed and uplifted by the gift of grace offered through Christ’s sacrifice, recorded in the Scriptures.
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Several elements signal that the final five chapters in the Book of Daniel are apocalyptic literature: troubling visions, powerful symbolism, angelic forces, and a concern with global events and end times. These chapters reveal mysteries about heaven and earth and things to come. For more on this style of writing, see “Apocalyptic Literature” at Revelation 10:1–10.
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The meaning and significance of biblical prophecy unfolds when we understand that the prophets were less concerned with prediction than with revelation—that is, whether or not a prophecy pertains to the future, a word from God is significant because it reveals something that He wants His people to know. Prophecy is not just foretelling the future; it is forthtelling the word of the Lord.
Daniel’s response to Jeremiah’s prophecies demonstrates this point. When Babylon fell to the Persians, Daniel recognized that more than political change was taking place. He perceived God’s hand at work. The Bible tells us that he had access to Jeremiah’s prophecies. Perhaps he had a copy of Jeremiah’s letter to the exiles telling them to expect a seventy-year captivity (Jer. 29:10).
Daniel’s careful reflection on this information moved him to repentance. This is a remarkable response. He could have hailed Babylon’s fall as a prophetic signal of the end of Judah’s captivity. He could have approached Darius and demanded his people’s immediate release, in the style of Moses. He could have become complacent in his duties, figuring that he was on his way home. Instead, Daniel repented. He focused not on dates and timetables but on his heart. He was less concerned with when the captivity would end than with why it would end. He wondered not How soon will we go home? but Are we ready to go home? The purpose of studying prophecy is to hear God and respond to His words.
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Because Daniel was a student of Scripture, he could confidently say, “As it is written in the Law of Moses.” He knew the conditions the Lord had spoken centuries earlier that would cause Israel to stand or fall. Daniel may have referenced passages in Leviticus and Deuteronomy that listed blessings for obedience and judgments for disobedience. To learn more about God’s warnings of punishment and exile, see “Storm Warning” at Lamentations 2:17.
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Daniel’s encounter with the angel Gabriel offers us encouragement when our prayers feel unheard. It informs us that the Lord answers our prayers according to His timing and purposes. Although He does not answer every prayer as we might wish, He did respond affirmatively to Daniel’s request. Some observations:
• Daniel prayed after studying Scripture. Daniel’s prayer came “in the first year of Darius,” around 539 B.C. (Dan. 9:1), the year that Babylon fell to the Persians. This astounding event must have sent Daniel to the Scriptures for insight. As he studied the Law, he found reasons for Judah’s exile (9:11–13; compare Lev. 26; Deut. 27–28). He also found promises of restoration—if the people repented of their sins (Lev. 26:40–45).
• Daniel confessed his people’s sins. Daniel lived with integrity both before and after his deportation to Babylon. Despite his personal innocence, he confessed sins as a member of God’s wayward people. Four times he told the Lord, “We have sinned” (Dan. 9:5, 8, 11, 15). This exemplifies corporate confession, accepting one’s personal responsibility for a people’s failings (see “Corporate Confession” at Lam. 1:18).
• Daniel fasted and prayed. The Bible does not specify how long Daniel prayed, but its mention of fasting likely means it lasted more than a day (Dan. 9:3). Daniel demonstrated remorse by wearing sackcloth and smearing himself with ashes, communicating to God that he was sorry for his people’s sins. Only after this prolonged confession did Daniel ask for mercy (9:16, 17). He did not raise the possibility of restoration, despite God’s promises and Daniel’s awareness of Jeremiah’s prophecies (9:2). He asked only that the Lord would act according to His own interests (9:18, 19).
Not long after Daniel prayed, Cyrus issued a decree allowing the Jews to return to Jerusalem and rebuild the temple (2 Chr. 36:22, 23). Gabriel indicates that there was a connection between Daniel’s prayer, Cyrus’s decree, and Jeremiah’s prophecies (Dan. 9:23–25).
Prayer does not convince or coerce God to give us what we want. It acknowledges our situation and admits our need for His help. If we long to pray deeply and effectively, Daniel points the way.
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Daniel records a vision of the archangel Michael, described as “one of the chief princes,” defending Israel from the “princes” (presumably evil angels) of Persia and Greece (Dan. 10:10–21). Daniel also reveals that during the end times, Michael will help rescue Israel from all of its enemies (12:1).
The Bible presents angels as real beings but provides little detailed information about them. It seems that God wants us to know that reality extends beyond our normal perceptions but He does not want us to become consumed by that larger view. He occasionally lifts the veil and lets us glimpse the spiritual realm. Daniel saw that larger universe and found it overwhelming (7:15; 8:27; 10:15, 16). On the other hand, Elisha experienced it and felt reassured (2 Kin. 6:16, 17).
Our beliefs about good and evil angelic forces, cosmic heavenly battles, and other supernatural topics must start and end with Scripture. Truth is more important than sensational stories. God’s revelation in Scripture helps us separate truth from speculation.
More: The apostle John’s writings teach us more about the purpose and activities of angels. See “Angels” at Rev. 7:1.
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Daniel gazed into the future and saw hope in the midst of death. He described the dead as “those who sleep,” a metaphor implying that the dead will one day awake from their temporary condition and go on to an eternal state, “some to everlasting life, some to shame and everlasting contempt.”
Other Old Testament writers share this view that death is not the end of existence. Some described it euphemistically as a reunion with ancestors (Gen. 15:15; 35:29; 1 Kin. 2:10). Others expected to meet God when they died (Ps. 17:15; 73:23, 24). In the New Testament, Paul used language similar to Daniel’s in describing the “sleep” of death (Eph. 5:14; 1 Thess. 4:13, 14).
God does not let death have dominion over us. He invites us into eternal life with Him through Christ, who died and came back to life in order to deal with our sin and enable us to escape condemnation and death.
More: The Bible shows both the good and the bad sides of death. It also offers hope by challenging death’s ultimate victory. See “God’s Power Over Death” at Hos. 13:14.
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