Daniel - The Marker Placed
DANIEL 1:1-21
The book is written in the days of the exile and places Daniel’s career from 605 to 539BC. The book as a whole must have served as a great encouragement to the faith of those devout exiles who felt as if their whole world had come crashing down on their heads.
- THE HISTORICAL INTRODUCTION [1:1-2]
There are two ways of looking at life.
1. The Event – Secular History
Life can be viewed simple in terms of what occurs; that is what we popularly call history.
a. The Captivity
Man is active in history: “came Nebuchadnezzar king of Babylon unto Jerusalem…” [1:1].
§ בָּ֣א – “came” [1:1], qal perfect, ‘to go in’; ‘to enter’;
§ וַיָּ֥צַר - “besieged” [1:1], ‘to lay siege’; ‘to circle and enclose a fortified area’; ‘to put in the bag’;
i. The Date
The dating of the events: “the third year of the reign of Jehoiakim…” [1:1].
§ The fall of Jerusalem occurred over a three stage period spanning the years 605, 597, and 586BC.
§ The siege recorded here took place in the first stage: 605BC.
b. The Conflict
The biblical record: “thus Judah was carried away captive from its own land” [2Kgs.24:1-25:1].
§ The conflict between the people of God and the people of the world: “I will put enmity between your seed and her seed…” [Gen.3:15].
§ Babylon and Jerusalem represent the two cities to which people belong.
i. Shinar
The significance of the place: “which he carried into the land of Shinar…” [1:2].
§ שִׁנְעָ֖ר - “Shinar” [1:2], ‘area in modern South Iraq’; an old name for Babylonia; “they found a plain in the land of Shinar…” [Gen.11:1].
§ The conflict between the world and God: “Go, let us build us a city and a tower, whose top may reach unto heaven…” [Gen.11:4].
c. The Temple Furniture
In the siege of Jerusalem, God was robbed of his possessions.
i. The Furniture
The temple furniture: “part of the vessels of the house of God…” [1:2].
§ מִקְצָת - “part” [1:2], ‘end, limit, corner, portion’;
§ כְּלֵ֣י - “vessels” [1:2], ‘object, utensil’;
§ בֵית־הָֽאֱלֹהִ֔ים - “house of God” [1:2], ‘temple’; ‘dwelling place of deity’; ‘temple in Jerusalem’;
§ An idea of the specific items: “goblets” [5:3]; “pots, shovels, meat forks, and all related articles” [2Chr.4:16].
ii. The Relocation
The relocation of the furniture: “which he carried into the land of Shinar…” [1:2].
§ יְבִיאֵ֥ם - “carried” [1:2], ‘to come, go’; ‘to arrive’;
§ שִׁנְעָ֖ר - “Shinar” [1:2], ‘area in modern South Iraq’; an old name for Babylonia;
§ בֵּ֣ית - “house” [1:2], ‘temple’; ‘dwelling place of the deity’;
§ אֱלֹהָ֑יו - “his god” [1:2], ‘his idol’;
§ הֵבִ֔יא - “brought” [1:2], hiphil perfect, ‘to come, go’; ‘to arrive’;
§ בֵּ֖ית אוֹצַ֥ר - “treasure house” [1:2], ‘treasury room’; ‘storage vault’;
§ אֱלֹהָ֑יו - “his god” [1:2],
§ This act reflects a common ANE practice: a victorious army plundered the temple of the vanquished nations and placed the symbols of the defeated god in their own temple.
Application
To the human eye Nebuchadnezzar had power; Judah did not.
§ The immediate consequence of the siege was the defeat, if not the disappearance, of the city of God.
§ He brought God’s possessions and some of the citizens of God’s kingdom into his own city.
§ His victory could not have been more complete; from all outward appearances, the forces of hell had prevailed.
§ A spiritual conflict lies at the heart of every event;
2. The Event – Biblical Theology
Daniel rips away the curtain and informs his readers of the reality behind the appearance.
a. The Sovereign Lord
The Lord was involved in the defeat: “the Lord gave Jehoiakim king of Judah into his hand…” [1:2].
§ אֲדֹנָ֨י – “Lord” [1:2], ‘title with the focus on the authority and majesty of a ruler’; the title adonay emphasises God’s ownership and control;
§ יִּתֵּן֩ - “gave” [1:2], ‘to place an object under the control and in the possession of another’;
§ בְּיָד֜וֹ - “into his hand” [1:2],
i. The King
The king and the kingdom were given over: “Jehoiakim king of Judah…” [1:2].
ii. The Temple Furniture
The temple furniture was given over: “with part of the vessels of the house of God…” [1:2].
§ מִקְצָת - “part” [1:2], ‘end, limit, corner, portion’;
§ כְּלֵ֣י - “vessels” [1:2], ‘object, utensil’;
§ בֵית־הָֽאֱלֹהִ֔ים - “house of God” [1:2], ‘temple’; ‘dwelling place of the deity’; ‘temple in Jerusalem’;
b. Prophecy
i. Predictive Prophecy
The events had been prophesied by Isaiah and others:
§ The word of prophecy and possessions: “Behold, the days are coming when all that is in your house…shall be carried into Babylon” [Isa.39:6].
§ The word of prophecy and the people: “they shall take away some of your sons…they shall be eunuchs in the palace of the king of Babylon” [Isa.39:7].
ii. Prescriptive Prophecy
The word of God also gives the prophetic principles by which God governs his people:
§ Covenant faithfulness: “if you hearken diligently unto the voice…all these blessings will come upon you” [Deu.28:1ff].
§ Covenant disobedience: “if you will not hearken unto the voice…all these curses shall come upon you” [Deu.28:15].
§ Expulsion from the land: “you shall serve your enemies which the Lord your God will send against you…he shall besiege you in all your gates” [Deu.28:48ff].
§ Jehoiakim’s covenant behaviour: “Jehoiakim…did evil in the sight of the Lord his God” [2Chr.36:5].
Application
God is in control; God’s ultimate purposes are being fulfilled.
§ Historically: the stories are set in the time of the Babylonian exile
§ Geographically: the stories are set in Babylon
§ Theologically: the stories assert that the exile is not due to the inability of Judah’s God to defend Jerusalem, but rather is brought about by a deliberate act of her God
- The Young Men [1:3-7].
Nebuchadnezzar adopted an enlightened policy of enlisting the most promising young men of his new empire into government service, whatever their nationality. Rather than reserving leadership for the Chaldeans alone, or even for the ethnic Babylonians whose cultural traditions reached back to the age of Hammurabi, Nebuchadnezzar resolved to pool the best brains and abilities discoverable in the ranks of the nations he had conquered.
1. The Group Identified
a. Royal Descent
The group gathered: “that he should bring certain of the children of Israel…” [1:3].
§ לְהָבִ֞יא - “bring” [1:3], hiphil infinitive construct, ‘to arrive’; ‘to go in’;
§ מִבְּנֵ֧י יִשְׂרָאֵ֛ל - “children of Israel” [1:3], ‘the sons of Israel’;
§ מִזֶּ֥רַע הַמְּלוּכָ֖ה - “king’s seed” [1:3], ‘descendents, family’;
§ מִן־הַֽפַּרְתְּמִֽים - “princes” [1:3], ‘nobles, princes, ruling class’;
b. Physical Qualifications
The physical qualities: “children in whom was no blemish…” [1:4].
§ מֻא֯ום֩ - “no blemish” [1:4], ‘without physical defect’; “praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him” [2Sam.14:25].
§ טוֹבֵ֨י מַרְאֶ֜ה - “well-favoured” [1:4], ‘good of the sight’; “lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon” [Gen.26:27].
c. Intellectual Aptitude
The intellectual qualifications: “skilful in all wisdom…” [1:4].
§ מַשְׂכִּילִ֣ים - “skilful” [1:4], hiphil participle, ‘to have insight’; ‘to be skilled’;
§ חָכְמָ֗ה - “wisdom” [1:4], ‘capacity to understand’; ‘technical ability to do a craft’;
§ יֹ֤דְעֵי - “cunning” [1:4], qal participle, ‘to know’; ‘to have knowledge of’;
§ דַ֙עַת - “knowledge” [1:4], ‘knowledge with a focus on its moral qualities and application’;
§ מְבִינֵ֣י - “understanding” [1:4], ‘to have skill’; ‘to have specialist knowledge’;
§ מַדָּ֔ע - “science” [1:4], ‘information with a focus on skill’;
d. The King’s Court
The goal is to make them court officials: “and such as had ability in them to stand…” [1:4].
§ כֹּ֣חַ - “ability” [1:4], ‘power, strength’;
§ לַעֲמֹ֖ד - “stand” [1:4], ‘to present’; ‘to stand in front of a superior’;
§ בְּהֵיכַ֣ל - “palace” [1:4], ‘residence and complex of a king’;
Application
Daniel and his friends are in a process of education and preparation for service.
2. Nebuchadnezzar’s Strategy
a. Indoctrination
The first element in the process of weaning these young men from the truth was to indoctrinate them; they were to engage in a course of study: “that they might teach the learning…” [1:4].
§ לֲלַמְּדָ֥ם - “teach” [1:4], piel infinitive construct, ‘to learn’; ‘to train, teach, instruct’;
§ סֵ֖פֶר - “learning” [1:4], ‘the book’; ‘the written communication’;
§ לְשׁ֥וֹן - “tongue” [1:4], ‘tongue, language, speech’;
§ כַּשְׂדִּֽים - “Chaldeans” [1:4], generally as a synonym for Babylonia; the word/name soon became a byword for ‘magician’ or ‘diviner’, since the culture was so closely associated with this practice.
Application
The language and way of life of the ungodly is entirely different to that of the godly.
§ The ungodly view life without God; God is not in their thoughts, and “the fear of God is not before their eyes” [Psa.36:1].
§ Their writing and teaching convey a very different worldview to that of Scripture.
§ The aim is to indoctrinate and immerse them in the culture of their enemies
b. The Compromise
The second element in the process of weaning these young men from the truth was a bid to make them compromise:
i. The Diet
The king’s diet: “the king appointed them a daily provision…” [1:5].
§ יְמַן֩ - “appointed” [1:5], piel imperfect, ‘to count, number’; ‘to appoint’;
§ בְּיוֹמֹ֗ו - “daily provision” [1:5],
§ מִפַּת־בַּ֤ג - “meat” [1:5], ‘fine food’; ‘delicacies’;
§ מִיֵּ֣ין - “wine” [1:5],
ii. The Position
The promised position: “so nourishing them three years…” [1:5].
§ לְגַדְּלָ֖ם - “nourishing” [1:5], piel infinitive construct, ‘to be great’; ‘to grow long’;
§ מִ֨קְצָתָ֔ם - “end” [1:5], ‘limit’; ‘boundary’;
§ יַֽעַמְד֖וּ - “stand” [1:5], ‘to stand in the front of a superior’;
§ לִפְנֵ֥י הַמֶּֽלֶךְ - “before” [1:5],
Application
Somebody in Nebuchadnezzar’s palace knew enough about the human heart to see that most men have their price, and that good times, comfort, self-esteem, and a position in society are usually a sufficient bid for a soul.
c. The Confusion
The third element in the process of weaning these young men from the truth as confusion: “now among these were of the children of Judah…” [1:6].
i. The Name of God
The names of the four men incorporated the name of God in some way: “Daniel, Hananiah…” [1:6].
§ דָּנִיֵּ֣אל - “Daniel” [1:6], ‘El is my judge’;
§ חֲנַנְיָ֔ה - “Hananiah” [1:6], ‘Yahweh has been gracious’;
§ מִֽישָׁאֵ֖ל - “Mishael” [1:6], ‘who is what God is?’;
§ עֲזַרְיָֽה - “Azariah” [1:6], ‘Yahweh has helped’;
ii. The Names of Babylonian Deities
Their names now incorporated the names of the Babylonian deities: “unto whom he princes of the eunuchs gave names…” [1:7].
§ יָּ֧שֶׂם - “gave” [1:7], ‘to place, put, appoint’; note “purposed” in [1:8];
§ בֵּ֣לְטְשַׁאצַּ֗ר - “Belteshazzar” [1:7], ‘Bel protect his life’;
§ שַׁדְרַ֔ךְ - “Shadrach” [1:7], ‘the command of Aku’;
§ מֵישַׁ֔ךְ - “Meshach” [1:7], ‘who is what Aku is?’;
§ עֲבֵ֥ד נְגֽוֹ - “Abednego” [1:7], ‘servant pf Nego’;
§ The Babylonian deities were Bel and Nabu.
iii. The Significance
The giving of a new name is a sign of new ownership and so, by implication, new allegiance was a common court practice:
§ This was the case with Joseph: “Pharaoh called Joseph’s name Zaphnath-paaneah…” [Gen.41:45].
§ In ANE, the name, which often contained the name of one’s deity, was integrally connected with a person’s identity.
§ Thus, the Babylonian began the process of re-education by giving their captives new names.
Application
Anything that reminded them of their origin and destiny was removed in the change of names:
§ As they heard their names called day by day, it was an additional temptation for them to yield to the pressure to think of themselves as citizens of Babylon rather than of Jerusalem.
§ The temptation to “forget the rock from which they were hewn…” [Isa.51:1].
§ Conversely, so long as they thought of themselves as the Lord’s, they would live as his servants – even in Babylon.
§ The secret of living for God lies in the way that we think: “do not be conformed to this world, but be transformed by the renewing of your minds” [Rom.12:1-2].
- A LINE TO BE DRAWN
1. The First Demonstration of Faith
a. Daniel’s Purpose
Daniel’s decisiveness in the first moment of testing: “but Daniel purposed in his heart…” [1:8].
§ יָּ֤שֶׂם - “purposed” [1:8], ‘to place, put, appoint’; note “gave” in [1:7];
§ עַל־לִבּ֔וֹ - “heart” [1:8], ‘inner self’; ‘mind, will, affections’;
§ לֹֽא־יִתְגָּאַ֛ל - “defile” [1:8], hithpael imperfect, ‘to be unclean’; ‘to be ceremonially unclean’;
§ בְּפַתְבַּ֥ג - “portion” [1:8], ‘fine food’; ‘choice provisions’;
i. Religious Defilement
The term “defile” refers in its other occurrences to cultic defilement:
§ The children of the priests: “therefore were they, as polluted, put from the priesthood” [Ezr.2:62].
§ The Lord rebukes the priests: “Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible” [Mal.1:7].
§ Daniel’s concern would be about his religious piety, and this would include concern about the Mosaic food laws: “these are the beasts which you shall eat…” [Lev.11:2].
§ The food laws were appointed in order to keep Israel separate socially and religiously: “I am the Lord that brought you up out of Egypt…you shall be holy, for I am holy” [Lev.11:45].
ii. Allegiance to the King
True religious piety has its root in allegiance to the God of Israel.
§ To accept and eat “royal rations” was, apparently, to commit oneself to loyal allegiance to the king.
§ To this can be added the significance of meals in general in the ANE, as indicated by their close confection with covenant making: “they saw God, and did eat and drink” [Exo.24:1-11].
2. Effective Confrontation with Culture
Daniel’s request: “therefore he requested of the prince…” [1:8].
§ יְבַקֵּשׁ֙ - “requested” [1:8], ‘to seek, search, look for’;
§ לֹ֥א יִתְגָּאָֽל - “not defile himself” [1:8], ‘to be unclean’; ‘to be ceremonially unclean’;
a. The Prince’s Response
i. God’s Sovereignty
God is behind the scenes: “now God had brought Daniel into favour…” [1:9].
§ יִּתֵּ֤ן - “brought” [1:8], ‘to give’; ‘to place an object in another’s possession’;
§ The same verb is used in the reference to the Lord “giving Jehoiakim” [1:2]; this reminds us once more that the true God is one who orchestrates events for the good of his people.
§ לְחֶ֖סֶד - “into favour” [1:8], ‘loyal love’; ‘devotion’; ‘love or affection based on prior relationship’;
§ לְרַחֲמִ֑ים - “tender love” [1:8], ‘compassion’; ‘mercy’;
ii. The Prince’s Fear
The problem: “I fear my lord the king…” [1:10].
§ יָרֵ֤א - “fear” [1:10], ‘to be afraid’; ‘to revere’;
§ לָמָּה - “why” [1:10], interrogative,
§ יִרְאֶ֨ה - “see” [1:10], ‘to look at’; ‘to inspect’;
iii. The Possible Outcome
The possible outcome that creates the fear: “worse liking than children…” [1:10].
§ זֹֽעֲפִ֗ים - “worse liking” [1:10], qal participle, ‘be dejected’; ‘have a bad appearance’;
§ מִן־הַיְלָדִים֙ - “children” [1:10],
§ כְּגִֽילְכֶ֔ם - “sort” [1:10], ‘age’; ‘stage in life’;
§ חִיַּבְתֶּ֥ם - “endanger” [1:10], piel perfect, ‘incur guilt and so be given punishment for that guilt’;
§ רֹאשִׁ֖י - “my head” [1:10],
3. Reactions to Cultural Pressures
People in Daniel’s position face at least three possible reactions to pressure to conform to alien culture:
§ They can give in to the culture and assimilate to the new culture…
§ They can withdraw into a kind of ghetto of their own culture as far as possible…
§ Daniel takes the ‘Christ is the transformer of culture’ stance; this recognizes the social dimension of God’s redemptive purpose and seeks to work with it by an involvement that does not assimilate to culture, but confronts it with the aim of transforming it.
§ Note Jesus’ teaching on “salt” and “light” [Mat.5:13-16].
Application
There are different ways of going about placing our markers. Daniel does not adopt a hard-line, take-it-or-leave-it, confrontational approach. When faced with the initial, reasoned, refusal, he seeks a way round it that fully recognizes the legitimate fear of the courtiers. This is evidence of the innate wisdom he already has.
§ Daniel made a decision before God. He had found one of the great biblical secrets of spiritual success: he entered into solemn covenant in the presence of God that he would turn away from sinful behaviour in whatever form it presented itself.
§ Daniel realized from the outset that some things were non-negotiable and cannot be compromised. Daniel was prepared to be educated; he was prepared to serve in the King’s Court.
§ In many ways, his usefulness in the kingdom of God throughout the rest of this book depends on this single decision.
§ The point at which those who want to remain faithful to God have to draw a line if there is to be both involvement and effective confrontation will differ from culture to culture, and even from situation to situation within a culture.
4. Daniel’s Faith in God
Daniel was confident that God would honour his, and his friends, desire to remain faithful.
a. Daniel’s Proposal
Daniel makes an approach to a more junior official with a proposal: “prove thy servants, I beseech thee, ten days…” [1:12].
§ נַס־נָ֥א - “prove” [1:12], piel imperative, ‘to test, try’;
§ יִתְּנוּ – “give” [1:12], ‘to place an object in the possession of another’;
§ הַזֵּרֹעִ֛ים - “pulse” [1:12], ‘plants’; ‘vegetation’;
§ מַ֥יִם - “water” [1:12], ‘water, rain’;
b. The Examination
The examination to take place: “then let our countenance be looked upon…” [1:13].
§ מַרְאֵ֔ינוּ - “countenance” [1:13], ‘sight, a sight’; ‘what you see of us’;
§ יֵרָא֤וּ - “looked upon” [1:13], ‘to see, look, view’;
§ כַאֲשֶׁ֣ר תִּרְאֵ֔ה - “as you see” [1:13],
§ עֲשֵׂ֖ה - “deal with” [1:13], qal imperative, ‘to do’; ‘to perform an action’;
c. The Pact
Melzar agreed to the pact: “so he consented to them in this matter…” [1:14].
§ יִּשְׁמַ֥ע - “consented” [1:14], ‘to hear’; ‘to listen with a focus on action’;
Application
- GOD HONOURS FAITHFULNESS
1. The Ten-Day Test
a. The Examination
The examination: “at the end of the ten days…” [1:15].
§ מַרְאֵיהֶם - “countenances” [1:15], ‘sight, a sight’; ‘what you see of us’;
§ נִרְאָ֤ה - “appeared” [1:15], niphal perfect, ‘to see, be seen’;
§ ט֔וֹב - “fairer” [1:15], ‘good’; ‘beautiful, pleasing’;
§ בְרִיאֵ֖י בָּשָׂ֑ר - “fatter” [1:15], ‘physically healthy’;
b. The Future
The steward changed their diet: “the steward took away the portion of their meat…” [1:16].
§ He gave them according to Daniel’s request: “gave them pulse” [1:16].
c. The Sovereignty of God
i. The General
God acts again at a crucial point in the story: “God gave them knowledge and skill…” [1:17].
§ נָתַ֨ן - “gave” [1:17], qal perfect, ‘to give’; ‘to place an object in another’s possession’;
§ מַדָּ֥ע - “knowledge” [1:17], ‘information with an emphasis on skill and wisdom with that data’;
§ הַשְׂכֵּ֖ל - “skill” [1:17], ‘to have insight’; ‘to get wisdom’;
§ בְּכָל־סֵ֣פֶר - “all learning” [1:17], ‘written communications’; ‘scroll’;
§ חָכְמָ֑ה - “wisdom” [1:17], ‘capacity to understand and so have skill in living, implying adherence to a certain standard’;
ii. Daniel
Daniel had specific gifts: “Daniel had understanding in all visions…” [1:17].
§ הֵבִ֔ין - “understanding” [1:17], ‘to have skill’; ‘specialised knowledge’;
§ בְּכָל־חָז֖וֹן - “all visions” [1:17], ‘revelation’; ‘communication from God to be communicated to others, with a focus on the visual aspects of the communication’;
§ חֲלֹמֽוֹת - “dreams” [1:17], ‘thoughts, feelings, or images that occur during sleep’;
Application
This first test prepared these men for the temptations and trials that lay ahead.
§ Had they failed here, they would certainly have failed when the greater tests came.
§ By standing firm on this occasion, they were gaining equipment that would aid them in the future.
§ They were learning the faithfulness of God and His ability to keep them in trials.
2. The Three Year Test
a. The Examination
The King’s examination: “the king communed with them…” [1:19].
§ יְדַבֵּ֣ר - “communed” [1:19], piel imperfect, ‘to talk, say’;
§ מִכֻּלָּ֔ם - “among them” [1:19],
§ לֹ֤א נִמְצָא - “found none” [1:19], ‘to discover, uncover, find’;
b. The Court Officials
The King’s court: “therefore stood they before the king” [1:19].
§ יַּֽעַמְד֖וּ - “stood” [1:19], qal imperfect, ‘to stand in front of a superior as an offering or for evaluation’;
§ לִפְנֵ֥י הַמֶּֽלֶךְ - “before the king” [1:19], ‘to the face of the king’;
Application
So impressed was the king with them that he decided to give them responsible posts in his government. His good judgment was soon vindicated by their performance in comparison with previous appointees. Indeed, they turned out to be superior to all the other government officials and, in particular, "ten times better than all the magicians and enchanters in his whole kingdom" (v. 20).
