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ROBERT DUNCAN CULVER
TRINITY EVANGELICAL DIVINITY SCHOOL
SEPTEMBER 1972

1. Chapter 1~The Historical Background
   1. Introduction
      The historical narrative of the book of Daniel relates mainly to events which transpired in or near the city of Babylon, located on the banks of the Euphrates about 400 miles due east of northern Palestine. The earliest events recorded took place in about the year 606 B.C. and the latest in about 534 B.C. All is reported by a man introduced at the be­ginning as a youth named Daniel and described the close as a very aged man.
      
      Though there is much history in the twelve chapters of Daniel, it is clear that the material is not intended primarily as a history of the era. The events are not related in consecutive order. For example, the date of the seventh chapter is previous to that of chapters five and six. It has been incautiously affirmed that the prophecies of Daniel are "history prewritten," but this is not strictly true. Certain events of history, and even some sequences of history, are predicted, but the essential elements of strict relative chronological arrangement and re­lationship, necessary to history 'are not always present even in the so-called historical sections of Daniel, much less in the predictive sections considered as a whole.
      
      One who strains to find obscure predictions in the historical sections is missing the point. This book is written with a moral purpose. Even the predictive portions are primarily moral in purpose. The best expositors have seen this. For example, Calvin, the greatest expositor of the reformation, properly saw the divine purpose of this book as a guide for God’s people in times of moral and religious persecution and therefore saw two great volumes of commentary on it, emphasizing these themes.
      
      At the time Daniel wrote this book his people did not live in Palestine, but were in exile in Babylon and neighboring countries. Many cultural changes were thrust upon them by this unhappy situation. The common language of their masters in Babylon was Aramaic, a tongue similar to Hebrew, also called Chaldee or Syriac. A number of evidences lead to the conclusion that this had been originally the language of Abraham when he first entered Canaan.[1] Note that the language of Laban is still Aramaic, but Jacob’s is now Hebrew, the language of the Canaanites. Aramaic was the language of the Jews’ neighbors at Damascus. It gradually replaced Hebrew, becoming by our Lord’s time the common speech of Palestine.
      
      The book of Daniel was written during the very early period of transition. This circumstance evidently brought about the strange result that Daniel was composed in two languages. Chapter one and the first three and one-half verses of chapter two are in Hebrew. From thence to the end of chapter seven the language is Aramaic. Chapters eight through twelve return to Hebrew. Why this strange situation? Why did not the author put the entire book in one or the other language? Or, if he wanted to use two, why did he not have one portion for each instead of two for one and one for the other?
      
      The best answer, in my opinion, was presented in England about a century ago by a devout scholar, S. P. Tregelles, and about the same time in Germany by another reverent teacher named C. A. Auberlen. According to this view, chapter one is an introduction to the whole book having meaning primarily for Hebrews, is about Hebrews, and is directed to them. Chapters two to seven form another division in subject matter. It is, of course, addressed to Hebrews, but relates primarily to the nations of the world, as such. Hebrew interests are introduced somewhat indirectly. Aramaic, the diplomatic and commercial language of the nations of that day is, therefore, appropriate. Chapters eight through twelve revert to the same subjects and view-point as chapter one, and are, therefore, appropriately reported in Hebrew.
      
      All of Daniel is a book of prophecy. Biblical prophecy includes prediction but is more than prediction. It may be history, written from a divinely given moral and spiritual point of view. And inspired writing of a prophet in the best Biblical sense is prophecy, whether it relates to the past, the present, or the future. Jesus said that the author of this book was a prophet.[2] Using the three linguistic divisions as the key, the book may be outlined as follows:  
      
      Daniel’s Prophecies of the Nations of the World and of Israel's Future in Relation to Them
      
      I. Historical Introduction to the book (chapter 1)
      II. The Nations of Earth, Their Character, Relations, Succession, and destiny (chapters 2-7)
      III. The Hebrew Nation, Its Relation to Gentile Dominion and Future in the Plan of God (chapters 8-12)
      
      The portion now under- consideration, chapter one, has a designed relation to the whole book. In it the historical setting is laid. We learn when and where these things happened. We learn who the chief actors are to be. And, we learn how it was that these particular people happened to be at the focus, in time and space, and at which such significant things took place.
      
      There is, however, a singularly valuable series of lessons in the moral heroism of the four Hebrew boys whose story is introduced here. This makes the chapter of great worth quite apart from the rest of the book.
      
      During the presidency of Dwight David Eisenhower several stories of his boyhood with his brothers appeared in American newspapers and magazines. A very interesting one is about the time with great personal fortitude he bound his brother to prevent any doctor from removing his infected leg. The story, and the others, would be significant in any history giving the backgrounds of the Eisenhower administration of the presidency. For the usual reader, however, the story is of greater worth as an inspiration to personal fortitude. So it is with the first chapter of Daniel—the greatest personal profit will be derived from the inspira­tion to personal moral heroism.
      
      In a day when the sports and entertainment world is furnishing our people, especially youth, with many very unworthy objects of emulation this story about four of God's own truly human heroes is sorely needed.
       
   2. Circumstances Providing the Setting of the Story and of the Book (1-5)
      1. The Time
         In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it (Daniel 1:1)
         
         Until very recently this verse was the only knowledge available concerning this capture of Jerusalem except for a very interesting report of Josephus, a first century Jewish historian. II Kings 24:1 may refer to it, as may also II Chron. 36:6, 7. But this is not certain. In the absence of proof from archaeology or from other ancient historians it has been common for irreverent modern critics to deny that such a capture ever took place. In writing so-called histories of Israel it has become customary even to ignore this verse and to regard the capture of the city after the end of Jehoiakim's reign in 597 B.C. as the beginning of the Babylonian servitude. A recent work by a thoroughly orthodox and generally competent New Testament scholar makes this blunder. As recently as December 1956 were first published the archaeological findings which provide full support for Nebuchadnezzar's presence in Palestine and which make this capture of Jerusalem by the Babylonians in 605 credible even to skeptical historians.[3]
         
         Actually there were at least three occasions when Nebuchadnezzar's armies besieged Jerusalem. The present passage of Scripture relates the first. A second was in the year 597 in the first year of Jehoiachin when Nebuchadnezzar carried away King Jehoiachin. This was the occasion of the transportation of Ezekiel.[4] The final siege took place in 587-86 B.C. and lasted a year and a half.[5]  
         
         About seventy years after this capture of Jerusalem in 605 Cyrus the Persian allowed the first contingent of Jews, led by Zerubbabel and Jeshua, to return to Palestine.[6] It must be, then, that this is the beginning of the "seventy years" during which the Jews would "serve the king of Babylon".[7] No other period quite fits the historical situation and Jeremiah's actual words.
          
      2. The Providence of God
         
         And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God (Daniel 1:2a).
         
         This gives a true interpretation of history. Just as there is "no restraint to the LORD to save by many or by few”,[8] so there is no restraint to destroy by many or by few. Later in the book,[9] the rule of God in history is made even plainer. Jeremiah had referred to Nebuchadnezzar as "my servant".[10] Hitler was another of God's servants. After seventy years God would judge the king of Babylon just as finally God judged Hitler. Their self-praising exploits, as someone has quaintly said, were hardly more than "exercise to keep them healthy for execution".
          
      3. The Transportation of Temple Vessels
         
         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 (Daniel 1:2b).
         
         This was to show the Jews that he would not protect even the holy vessels of his holy house from desecration by heathen hands if they, his people, would use them for unholy purposes. We learn from the seventh chapter of Jeremiah that the people of this time were trusting in the temple and its ritual rather than in the God of the temple. They were to learn, as American Christians need to know, that God is not a synonym for good fortune or prosperity, and that his places and emblems of worship are not mere good luck pieces. The rest of the vessels were carried away twenty years later.[11]
          
      4. The Transportation of Daniel and His Friends

      And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes; children in whom was no blemish, but well favored, and skillful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the kings palace, and whom they might teach the learning and the tongue of the Chaldeans (Daniel 1:3, 4).

      The office of Ashpenaz, "master of eunuchs" is prophetically significant. Long before; in the days of Hezekiah, when he had inadvisedly admitted Babylonian diplomatic representatives to the temple, Isaiah had prophesied the loss of the temple vessels to Babylon[12] and had ominously added: "And of thy sons that shall issue from thee ... shall they take away; and they shall be eunuchs in the palace of the king of Babylon."[13] Eunuch (saris) in the Hebrew language designates a castrated, or emasculated, male. For obvious reasons eunuchs were frequently the officials in charge of royal harems. By a kind of metaphorical use of the word other officials were sometimes called eunuchs. There seems to be no reason in this case, aside from our natural revulsion at the idea, to suppose that Daniel and his friends did not submit to this mutilation. The sins of fathers are sometimes visited upon the children in divine providence.

      Josephus quotes from Berosus, an ancient Greek historian, the following very interesting account of the circumstances and manner of Daniel’s trip to Babylon.

      When Nabolassor, father of Nabochodnosor, heard that the governor whom he had set over Egypt … had revolted from him, … com­mitting certain parts of his army to his son Nabochodnosor, who was then but young, he sent him against the rebel, Nabochodnosor joined battle with him, and conquered him, and reduced the country under his dominion again. Now it so fell out that his father Nabolassor fell into a distemper at this time, and died in the city of Babylon, after he had reigned 29 years. But as he understood, in a little time, that his father was dead, he set the affairs of Egypt and the other countries in order, and committed the captives he had taken from the Jews, and Phoenicians, and Syrians… to some of his friends, that they might conduct that part of the forces that had on heavy armor, with the rest of his baggage, to Babylonia; while he went in haste, having but a few with him, over the desert to Babylon; whither, when he was come, he found the public affairs had been managed …Accordingly, he now entirely obtained all his father's dominions."

      Daniel must have been in the group that took the long way home, north­ward to Euphrates, and thence southeastward along its banks to Babylon. These weeks of travel were likely a time of great physical distress for the four Jewish boys. Perhaps they also improved the opportunity for reflection and prayer regarding the spiritual struggles.

      5.    The Training of Daniel and His Friends for Court Service at Babylon

      And the king appointed for them a daily portion of the king's dainties, and of the wine which he drank, and that they should be nourished three years; that at the end thereof they should stand before the king (Daniel 1:5).

      These boys were taken from the "seed royal" and nobility in order to break the spirit of rebellion at Jerusalem. The particular ones chosen for the training were selected for their suitability to be trained for court service. The term "youths" is indefinite as to age. Rehoboam at about 40 is called by the same Hebrew word, as is Joseph at about 17, and Benjamin at about 30. In view, however, of the train­ing and growth designed for them as well as the fact that Daniel lived on for some 70 years, we may suppose that they were in the "teens." "No blemish…well favored" indicates that they were to be good physical specimens and handsome. The wisdom in which they were to be trained was the technical and proverbial lore of the day—the cultural equivalent of science and philosophy today. "Knowledge" means "intelligence” here, and “Science,” “education.” “Ability…to stand in the king’s palace” designates the poise necessary for the public eye. They were the physical, intellectual, and moral cream of the crop, and being "seed royal," i.e., of the king's kinsfolk, of the best families, socially speaking. These were true advantages, not fully appreciated in our present democratic epoch.

      These facts strongly suggest that Christian mothers ought to consider meanings when they name their babies. Are we so fearful of being considered quaint or old-fashioned that we prefer the flimsy flippant names of currently popular entertainers to those of Biblical origin or of Christian significance? Our second most honored president was named Abraham. The entire roster of the presidents does not furnish an unsubstantial name. Dwight David was the name of a late honored president, conferred upon him by a pious Pennsylvania Dutch mother. John Fitzgerald Kennedy, Lyndon Baines Johnson and Richard Millhouse Nixon are the names of the honored men who have since held the nation’s highest office. One wonders how the owners of some of the current crop of abbreviated and manufactured names, contracted on no principles ex­cept whimsy and fancy, will feel about their names if they ever reach the presidency!

      It is this group of four God-fearing youths who become the main actors in the crisis of right behavior immediately to follow and in the entire book of Daniel.

      C.   Events Placing the Author in the Position He Holds Throughout the Book (5-20)

      In addition to an explanation for the high position of Daniel and his three friends in the later history, this portion furnishes an outstanding example of spiritual and moral heroism.

      Our own period, aptly dubbed “the ease era,” does not have the climate which produces many heroes. The average American, including many who are already parents and a few grandparents, has yet to be involved in an unavoidable choice involving the necessary risk of his physical safety or public reputation. We prefer to watch synthetic heroes on television rather than even to read about authentic ones—much less to be real heroes!

      Our era needs some heroes, too. We need them in public civic office no less than in pulpit and mission station; in newspaper office as well as on judge's bench, and in professor's chair. We might well pray as does Josiah Gilbert Rolland in his moving lyric—

      GOD, GIVE US MEN
      God, give us men. A time like this
      demands Strong minds, great hearts,
      true faith and ready hands;
      Men whom the lust of office does not
      kill; Men whom the spoils of
      office cannot buy;
      Men who possess opinions and a will;
      Men who have honor; men who
      will not lie;
      Men who can stand before a demagogue
      And damn his treacherous
      flatteries without winking;
      Tall men, sun-crowned, who live above
      the fog in public duty,
      and in private thinking;
      For while the rabble with their thumb-worn
      creeds, their large profes­sions
      and their little deeds,
      Mingle in selfish strife, lo, Freedom
      weeps, Wrong rules the land,
      and waiting justice sleeps.

      1.    The Crisis of Right Living (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 (Daniel 1:5).

      Something about the wine and meat (food) was defiling for these youths to partake. It is a naïve supposition that some alcoholic content of the wine was the cause of defilement. There is no reason to believe that this wine was more alcoholic than the common wine the boys had drunk every day from infancy. The defilement was evidently connected with the fact that it was "the king's" food and drink. The word for defilement[14] sometimes means physical defilement, as at Isaiah 63:31 where it is translated "stain" (as of garments). It sometimes means moral defilement, as at Zephaniah where it is translated "polluted." It is most frequently to be understood as ceremonial (or religious) defilement. Certain priests, for example, who could not establish their relationship to the Aaronic family by written records, were therefore "as polluted, put from the priesthood".[15] In view of our Lord's familiar dictum that "not that which goeth into the mouth defileth a man"[16] the possibility of moral defilement hardly seems pos­sible. It must also be remembered that although the Old Testament fur­nishes many warnings by precept and example against the danger of drunk­enness, complete abstinence is not commanded. Furthermore, since the food and drink was "the king's" it would not have been physically con­taminated. The only likely possibility is therefore ceremonial defilement.

      Among the ancients, religion, as among primitive people today, was not a department of life to be cared for once a week, it was rather something that conditioned all of life, including eating and drinking. The preparation of food involved religious ritual and had mystic significance. Portions were offered to household deities. Slaughtering of animals among pagans, as well as among Jews, was a religious act to be carried out with proper solemnities. The flesh of animals from the king's table would first have been offered to the god of the king. To eat flesh sacrificed to a pagan god was forbidden[17] for it involved "serving other gods" in the public mind. Hosea 9:3, 4 predicted that the citizens of the northern kingdom would be thus polluted, and from Ezekiel 4:13, 14 we learn that Ezekiel faced the same problem. What was true of the flesh would also have been true of wines from the king's table.

      A further problem was involved in the fact that Nebuchadnezzar's food would not have been prepared according to Levitical procedures, that is, it was not "kosher".[18]

      It is an indication of what God counts important that so many verses of a truly great book are devoted to discussing what four men did about a small religious scruple which had no evident practical importance. Sacred scripture frequently devotes more space to religious minutiae than to the rise and fall of empires. It may seem to be a matter of slight importance whether one confesses Jesus to be like God or the same as God—yet the very integrity of our faith hangs on that distinction. It may seem like an unimportant hair-splitting distinction to insist that an objective propitiation of God's wrath[19] was accomplished at Calvary rather than a mere demonstration of love, but again the very integrity of our salvation is at stake in the distinction. Furthermore, moral scruples may be quite as important as these theological ones. The fixing of a definite "back home" hour for one's adolescent son or daughter can be a distinctly necessary moral scruple which must be kept. Standards of "dating," counting money, places of entertainment—and a host of other things may take on high moral and spiritual importance. Especially where promises to parents, school rules, etc. are involved, these things become matters for resolute spiritual decision. It may come as a shock to learn that God once destroyed two other young priests “on the spot” at the scene of their carelessness in observance of a seemingly un­important matter of religious ceremonial.[20]

      2.    The Decision for Right Living (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 (Daniel 1:8).

      In spite of all that has been said above about the ceremo­nial defilement involved in eating Nebuchadnezzar's food, the fact remains that in extreme cases, when necessary to sustain life, the Jews were conscience-free to violate these things. There are quite a number of such examples, most notably that of David's eating the shew bread.[21] It was because Daniel saw the intent of the king through these things to wean him from his faith that he refused. Calvin well says, Daniel" simply determined in his heart not to taste the diet of the court, desiring by his very food perpetually to recall the remembrance of his country. He wished so to live in Chaldea, as to consider himself an exile and a captive, sprung from the sacred family of Abraham."

      Had Daniel been one of the easy-going Christians of our day who are prepared to let any worldly pleasure or entertainment, earthly gain or excitement, be an excuse for setting aside the claims of the Lord upon them, we would never have heard of this firm choice of his. But then, we would never have heard of Daniel either! He certainly would never have adopted "safety first" as his slogan! What worldly people call squeamishness may be truly a matter of principle. “Principle is never small. It is even greater when exhibited in little things than in matters so imposing that there is scarcely room for trial. And he that is faithful in little is thereby also faithful in much. The man who has no regard for pence is not to be trusted for pounds. Our own history has shown us how a mighty revolution and the creation of a great and glorious nationality may be wrapped up in a box of tea. Daniel took his stand for God, conscience, and righteousness even in the little matter of his meat and drink, and thus laid the groundwork of a character which passed untarnished and unscathed through seventy years of political life, which outlived envy, jealousy, and dynasties, and which stands out to this day the brightest on all the records of humanity. We wonder and gaze with awe upon him as we contem­plate his sublime career".[22]

      3.    Procedures for Right Living—The Elements of Moral Heroism (8b-14)

      It is in these seven verses that the heart of the story of Daniel’s moral heroism lies. In order the better to understand the fine points of the narrative, and as a step preliminary to pointing out, in order, the precise elements of this heroism, we will examine closely some of the language.