mh_parser/vol_split/27 - Daniel/Chapter 1.xml

<div2 id="Dan.ii" n="ii" next="Dan.iii" prev="Dan.i" progress="67.45%" title="Chapter I">
<h2 id="Dan.ii-p0.1">D A N I E L.</h2>
<h3 id="Dan.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="Dan.ii-p1" shownumber="no">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 (<scripRef id="Dan.ii-p1.1" osisRef="Bible:Dan.1.1-Dan.1.2" parsed="|Dan|1|1|1|2" passage="Da 1:1,2">ver. 1, 2</scripRef>), 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,
<scripRef id="Dan.ii-p1.2" osisRef="Bible:Dan.1.3-Dan.1.7" parsed="|Dan|1|3|1|7" passage="Da 1:3-7">ver. 3-7</scripRef>. 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, <scripRef id="Dan.ii-p1.3" osisRef="Bible:Dan.1.8-Dan.1.16" parsed="|Dan|1|8|1|16" passage="Da 1:8-16">ver.
8-16</scripRef>. IV. Their wonderful improvement, above all their
fellows, in wisdom and knowledge, <scripRef id="Dan.ii-p1.4" osisRef="Bible:Dan.1.17-Dan.1.21" parsed="|Dan|1|17|1|21" passage="Da 1:17-21">ver. 17-21</scripRef>.</p>
<scripCom id="Dan.ii-p1.5" osisRef="Bible:Dan.1" parsed="|Dan|1|0|0|0" passage="Da 1" type="Commentary"/>
<scripCom id="Dan.ii-p1.6" osisRef="Bible:Dan.1.1-Dan.1.7" parsed="|Dan|1|1|1|7" passage="Da 1:1-7" type="Commentary"/><div class="Commentary" id="Dan.ii-p1.7">
<h4 id="Dan.ii-p1.8">The Siege of Jerusalem. (<span class="smallcaps" id="Dan.ii-p1.9">b. c.</span> 606.)</h4>
<p class="passage" id="Dan.ii-p2" shownumber="no">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 <i>certain</i> of the children of Israel, and of the
king's seed, and of the princes;   4 Children in whom
<i>was</i> no blemish, but well favoured, and skilful in all
wisdom, and cunning in knowledge, and understanding science, and
such as <i>had</i> 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 <i>the
name</i> of Belteshazzar; and to Hananiah, of Shadrach; and to
Mishael, of Meshach; and to Azariah, of Abednego.</p>
<p class="indent" id="Dan.ii-p3" shownumber="no">We have in these verses an account,</p>
<p class="indent" id="Dan.ii-p4" shownumber="no">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 (<scripRef id="Dan.ii-p4.1" osisRef="Bible:Dan.1.1-Dan.1.2" parsed="|Dan|1|1|1|2" passage="Da 1:1,2"><i>v.</i> 1, 2</scripRef>): He <i>besieged
Jerusalem,</i> 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 <i>first</i> 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 <scripRef id="Dan.ii-p4.2" osisRef="Bible:Dan.1.21" parsed="|Dan|1|21|0|0" passage="Da 1:21"><i>v.</i>
21</scripRef>), during which time all nations shall serve
Nebuchadnezzar, and his son, and his son's son, <scripRef id="Dan.ii-p4.3" osisRef="Bible:Jer.25.11" parsed="|Jer|25|11|0|0" passage="Jer 25:11">Jer. xxv. 11</scripRef>. This one prophet therefore saw
within the compass of his own time the rise, reign, and ruin of
that monarchy; so that it was <i>res unius ætatis—the affair of a
single age,</i> 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 <i>see their fall,</i> <scripRef id="Dan.ii-p4.4" osisRef="Bible:Job.5.3 Bible:Prov.29.16" parsed="|Job|5|3|0|0;|Prov|29|16|0|0" passage="Job 5:3,Pr 29:16">Job v. 3; Prov. xxix. 16</scripRef>. 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.</p>
<p class="indent" id="Dan.ii-p5" shownumber="no">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 (<scripRef id="Dan.ii-p5.1" osisRef="Bible:Isa.39.6-Isa.39.7" parsed="|Isa|39|6|39|7" passage="Isa 39:6,7">Isa.
xxxix. 6, 7</scripRef>), 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 <i>no further.</i> 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, <i>part</i> of them, <scripRef id="Dan.ii-p5.2" osisRef="Bible:Dan.1.2" parsed="|Dan|1|2|0|0" passage="Da 1:2"><i>v.</i> 2</scripRef>. 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 <i>house of his god,</i> 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 <i>put them in the treasury</i> 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 <i>vessels of
the sanctuary</i> because we shall find afterwards that the
profanation of them was that which filled up the measure of the
Chaldeans' iniquity, <scripRef id="Dan.ii-p5.3" osisRef="Bible:Dan.5.3" parsed="|Dan|5|3|0|0" passage="Da 5:3"><i>ch.</i> v.
3</scripRef>. But observe, It was only <i>part of them</i> 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 <scripRef id="Dan.ii-p5.4" osisRef="Bible:Jer.27.18" parsed="|Jer|27|18|0|0" passage="Jer 27:18">Jer. xxvii.
18</scripRef>. 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, <scripRef id="Dan.ii-p5.5" osisRef="Bible:Dan.1.4" parsed="|Dan|1|4|0|0" passage="Da 1:4"><i>v.</i> 4</scripRef>. 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 <i>skilful in all wisdom,</i> and
<i>cunning,</i> or <i>well-seen in knowledge,</i> and
<i>understanding science,</i> 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 <i>stand in the king's palace,</i> 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. <i>First,</i> For their education. He ordered that they
should be taught <i>the learning and tongue of the Chaldeans.</i>
They are supposed to be wise and knowing young men, and yet they
must be further taught. <i>Give instructions to a wise man and he
will increase in learning.</i> 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. <i>Secondly,</i> For their maintenance. He
provided for them <i>three years,</i> not only necessaries, but
dainties for their encouragement in their studies. They had
<i>daily provision of the king's meat, and of the wine which he
drank,</i> <scripRef id="Dan.ii-p5.6" osisRef="Bible:Dan.1.5" parsed="|Dan|1|5|0|0" passage="Da 1:5"><i>v.</i> 5</scripRef>. 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.</p>
<p class="indent" id="Dan.ii-p6" shownumber="no">III. A particular account of Daniel and his
fellows. They were of the <i>children of Judah,</i> 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 <i>issue from him</i> some should be taken and made eunuchs,
or chamberlains, <i>in the palace of the king of Babylon.</i> The
<i>prince of the eunuchs</i> 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:
<i>Daniel—God is my Judge; Hananiah—The grace of the Lord;
Mishael—He that is the strong God; Azariah—The Lord is a
help.</i> To make them forget the God of their fathers, the guide
of their youth, they give them names that savour of the Chaldean
idolatry. <i>Belteshazzar</i> signifies the <i>keeper of the hidden
treasures of Bel; Shadrach</i>—The <i>inspiration of the sun,</i>
which the Chaldeans worshipped; <i>Meshach</i>—<i>Of the goddess
Shach,</i> under which name Venus was worshipped; <i>Abed-nego,</i>
The <i>servant of the shining fire,</i> 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.</p>
</div><scripCom id="Dan.ii-p6.1" osisRef="Bible:Dan.1.8-Dan.1.16" parsed="|Dan|1|8|1|16" passage="Da 1:8-16" type="Commentary"/><div class="Commentary" id="Dan.ii-p6.2">
<h4 id="Dan.ii-p6.3">Favour Shown to Daniel; Daniel's
Conscientiousness. (<span class="smallcaps" id="Dan.ii-p6.4">b. c.</span> 606.)</h4>
<p class="passage" id="Dan.ii-p7" shownumber="no">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 <i>are</i> of your sort? then shall ye make
<i>me</i> 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.</p>
<p class="indent" id="Dan.ii-p8" shownumber="no">We observe here, very much to our
satisfaction,</p>
<p class="indent" id="Dan.ii-p9" shownumber="no">I. That Daniel was a favourite with the
<i>prince of the eunuchs</i> (<scripRef id="Dan.ii-p9.1" osisRef="Bible:Dan.1.9" parsed="|Dan|1|9|0|0" passage="Da 1:9"><i>v.</i>
9</scripRef>), as Joseph was with the keeper of the prison; he had
a <i>tender love</i> for him. No doubt Daniel deserved it, and
recommended himself by his ingenuity and sweetness of temper (he
was <i>greatly beloved,</i> <scripRef id="Dan.ii-p9.2" osisRef="Bible:Dan.9.23" parsed="|Dan|9|23|0|0" passage="Da 9:23"><i>ch.</i>
ix. 23</scripRef>); and yet it is said here that it was God that
<i>brought him into favour with the prince of the eunuchs,</i> 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 <i>find good understanding.</i>
Herein was again verified That work (<scripRef id="Dan.ii-p9.3" osisRef="Bible:Ps.106.46" parsed="|Ps|106|46|0|0" passage="Ps 106:46">Ps. cvi. 46</scripRef>), <i>He made them to be pitied
of all those that carried them captives.</i> Let young ones know
that the way to be acceptable is to be tractable and dutiful.</p>
<p class="indent" id="Dan.ii-p10" shownumber="no">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 <i>learning and tongue of the Chaldeans,</i> but he was
resolved that <i>he would not defile himself with the portion of
the king's meat,</i> he would not meddle with it, nor <i>with the
wine which he drank,</i> <scripRef id="Dan.ii-p10.1" osisRef="Bible:Dan.1.8" parsed="|Dan|1|8|0|0" passage="Da 1:8"><i>v.</i>
8</scripRef>. And having communicated his purpose, with the reasons
of it, to his fellows, they concurred in the same resolution, as
appears, <scripRef id="Dan.ii-p10.2" osisRef="Bible:Dan.1.11" parsed="|Dan|1|11|0|0" passage="Da 1:11"><i>v.</i> 11</scripRef>. 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 <i>eat of the king's meat</i> or
to <i>drink of his wine.</i> 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 (<scripRef id="Dan.ii-p10.3" osisRef="Bible:Lev.11.45-Lev.11.46" parsed="|Lev|11|45|11|46" passage="Le 11:45,46">Lev. xi. 45, 46</scripRef>),
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 <i>partake not in her sins.</i>
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, <i>Kill and eat,</i> conscience says, <i>Not so,
Lord, for nothing common or unclean has come into my mouth.</i> 2.
They were jealous over themselves, lest, though it should not be
sinful in itself, it should be an <i>occasion of sin</i> 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, <i>Let me not eat of their
dainties</i> (<scripRef id="Dan.ii-p10.4" osisRef="Bible:Ps.141.4" parsed="|Ps|141|4|0|0" passage="Ps 141:4">Ps. cxli. 4</scripRef>),
and Solomon's precept, <i>Be not desirous of dainties, for they are
deceitful meat</i> (<scripRef id="Dan.ii-p10.5" osisRef="Bible:Prov.23.3" parsed="|Prov|23|3|0|0" passage="Pr 23:3">Prov. xxiii.
3</scripRef>), 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 <i>keep under the
body and bring it into subjection.</i> 3. However, they thought it
unseasonable now, when Jerusalem was in distress, and they
themselves were in captivity. They had no heart to <i>drink wine in
bowls,</i> so much were they <i>grieved for the affliction of
Joseph.</i> 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. <i>Call me not Naomi; call me Marah.</i> 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 <i>portion of the king's
meat.</i> 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,
<i>requested of the prince of the eunuchs that he might not defile
himself,</i> 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 <i>put a knife to our throat.</i>
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.</p>
<p class="indent" id="Dan.ii-p11" shownumber="no">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, <scripRef id="Dan.ii-p11.1" osisRef="Bible:Dan.1.10" parsed="|Dan|1|10|0|0" passage="Da 1:10"><i>v.</i> 10</scripRef>.
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:
"<i>Prove us for ten days;</i> during that time let us have nothing
but <i>pulse to eat,</i> nothing but herbs and fruits, or parched
peas or lentils, and nothing but <i>water to drink,</i> and see how
we can live upon that, and proceed accordingly," <scripRef id="Dan.ii-p11.2" osisRef="Bible:Dan.1.13" parsed="|Dan|1|13|0|0" passage="Da 1:13"><i>v.</i> 13</scripRef>. 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 <i>pulse and water,</i> 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 <i>at the end
of the ten days</i> they were compared with the other children, and
were found <i>fairer and fatter in flesh,</i> of a more healthful
look and better complexion, than <i>all those who did eat the
portion of the king's meat,</i> <scripRef id="Dan.ii-p11.3" osisRef="Bible:Dan.1.15" parsed="|Dan|1|15|0|0" passage="Da 1:15"><i>v.</i> 15</scripRef>. 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
<i>dinner of herbs</i> better than a <i>stalled ox.</i> By this it
appears that <i>man lives not by bread alone;</i> 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 <i>health
to the navel and marrow to the bones,</i> while the pleasures of
sin are <i>rottenness to the bones.</i></p>
<p class="indent" id="Dan.ii-p12" shownumber="no">IV. That his master countenanced him. The
steward did not force them to eat against their consciences, but,
as they desired, <i>gave them pulse and water</i> (<scripRef id="Dan.ii-p12.1" osisRef="Bible:Dan.1.16" parsed="|Dan|1|16|0|0" passage="Da 1:16"><i>v.</i> 16</scripRef>), 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.</p>
</div><scripCom id="Dan.ii-p12.2" osisRef="Bible:Dan.1.17-Dan.1.21" parsed="|Dan|1|17|1|21" passage="Da 1:17-21" type="Commentary"/><div class="Commentary" id="Dan.ii-p12.3">
<h4 id="Dan.ii-p12.4">Wisdom of Daniel and His
Companions. (<span class="smallcaps" id="Dan.ii-p12.5">b. c.</span> 606.)</h4>
<p class="passage" id="Dan.ii-p13" shownumber="no">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
<i>and</i> understanding, that the king enquired of them, he found
them ten times better than all the magicians <i>and</i> astrologers
that <i>were</i> in all his realm.   21 And Daniel continued
<i>even</i> unto the first year of king Cyrus.</p>
<p class="indent" id="Dan.ii-p14" shownumber="no">Concerning Daniel and his fellows we have
here,</p>
<p class="indent" id="Dan.ii-p15" shownumber="no">I. Their great attainments in learning,
<scripRef id="Dan.ii-p15.1" osisRef="Bible:Dan.1.17" parsed="|Dan|1|17|0|0" passage="Da 1:17"><i>v.</i> 17</scripRef>. 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 <i>gave them knowledge and skill in all
learning and wisdom;</i> for <i>every good and perfect gift is from
above, from the Father of the lights.</i> It is the Lord our God
that <i>gives men power to get</i> 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 <i>gives to a man that is
good in his sight, wisdom, and knowledge, and joy</i> with them,
<scripRef id="Dan.ii-p15.2" osisRef="Bible:Eccl.2.26" parsed="|Eccl|2|26|0|0" passage="Ec 2:26">Eccl. ii. 26</scripRef>. To Daniel he
gave a double portion; he had <i>understanding in visions and
dreams;</i> 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, <scripRef id="Dan.ii-p15.3" osisRef="Bible:Num.12.6" parsed="|Num|12|6|0|0" passage="Nu 12:6">Num. xii.
6</scripRef>. 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, <i>as every one has
received the gift,</i> so shall he have an opportunity, and so
should he have a heart, to <i>minister the same,</i> <scripRef id="Dan.ii-p15.4" osisRef="Bible:1Pet.4.10" parsed="|1Pet|4|10|0|0" passage="1Pe 4:10">1 Pet. iv. 10</scripRef>.</p>
<p class="indent" id="Dan.ii-p16" shownumber="no">II. Their great acceptance with the king.
After <i>three years</i> 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, <scripRef id="Dan.ii-p16.1" osisRef="Bible:Dan.1.18" parsed="|Dan|1|18|0|0" passage="Da 1:18"><i>v.</i>
18</scripRef>. And the king examined them and <i>communed with
them</i> himself, <scripRef id="Dan.ii-p16.2" osisRef="Bible:Dan.1.19" parsed="|Dan|1|19|0|0" passage="Da 1:19"><i>v.</i>
19</scripRef>. 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 <i>in all matters of wisdom and
understanding,</i> 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
<i>more understanding than the ancients, than all their
teachers,</i> <scripRef id="Dan.ii-p16.3" osisRef="Bible:Ps.119.99-Ps.119.100" parsed="|Ps|119|99|119|100" passage="Ps 119:99,100">Ps. cxix. 99,
100</scripRef>. 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 <i>better
than all the magicians that were in all his realm,</i> <scripRef id="Dan.ii-p16.4" osisRef="Bible:Dan.1.20" parsed="|Dan|1|20|0|0" passage="Da 1:20"><i>v.</i> 20</scripRef>. 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. <i>What is the chaff to the wheat?</i> what are the
magicians' rods to Aaron's? There was no comparison between them.
These four young students were better, were <i>ten times</i>
better, than all the old practitioners, put them all together, that
were <i>in all his realm,</i> 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. <i>Lastly,</i> This judgment being given concerning
them, they <i>stood before the king</i> (<scripRef id="Dan.ii-p16.5" osisRef="Bible:Dan.1.19" parsed="|Dan|1|19|0|0" passage="Da 1:19"><i>v.</i> 19</scripRef>); they attended in the
presence-chamber, nay, and in the council-chamber, for to <i>see
the king's face</i> is the periphrasis of a privy-counsellor,
<scripRef id="Dan.ii-p16.6" osisRef="Bible:Esth.1.14" parsed="|Esth|1|14|0|0" passage="Es 1:14">Esth. i. 14</scripRef>. This confirms
Solomon's observation, <i>Seest thou a man diligent in his
business,</i> sober and humble? <i>he shall stand before kings; he
shall not stand before mean men.</i> Industry is the way to
preferment. How long the other three were about the court we are
not told; but Daniel, for his part, <i>continued to the first year
of Cyrus</i> (<scripRef id="Dan.ii-p16.7" osisRef="Bible:Dan.1.21" parsed="|Dan|1|21|0|0" passage="Da 1:21"><i>v.</i> 21</scripRef>),
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.</p>
</div></div2>