BIBLES NET. COM
Matthew Henry’s Complete Commentary
on the Whole Bible
Back to Biblesnet.com Home Page
|
[Previous] [Next] |
Matthew Henry |
D A N I E L.
CHAP. I.
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
(ver. 1, 2),
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,
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,
IV. Their wonderful improvement, above all their fellows, in wisdom
and knowledge,
| The Siege of Jerusalem. | B. C. 606. |
|
|
|
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 certain of the children of Israel, and of
the king’s seed, and of the princes;
4 Children in whom was no blemish, but well favoured, and
skilful in all wisdom, and cunning in knowledge, and
understanding science, and such as had ability in them to stand
in the king’s palace, 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 the name of Belteshazzar; and to Hananiah, of
Shadrach; and to Mishael, of Meshach; and to Azariah, of
Abednego.
We have in these verses an account,
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
(v. 1, 2):
He besieged Jerusalem, 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 first 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
v. 21),
during which time all nations shall serve Nebuchadnezzar, and his son,
and his son’s son,
This one prophet therefore saw within the compass of his own time the
rise, reign, and ruin of that monarchy; so that it was res unius
ætatis–the affair of a single age, 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 see
their fall,
Job v. 3; Prov. xxix. 16.
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.
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
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 no further. 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, part of them,
v. 2.
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 house of his god, 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
put them in the treasury 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 vessels of the sanctuary because we shall
find afterwards that the profanation of them was that which filled up
the measure of the Chaldeans’ iniquity,
But observe, It was only part of them 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
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,
v. 4.
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 skilful in all
wisdom, and cunning, or well-seen in knowledge, and
understanding science, 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 stand
in the king’s palace, 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. First, For their
education. He ordered that they should be taught the learning and
tongue of the Chaldeans. They are supposed to be wise and knowing
young men, and yet they must be further taught. Give instructions to
a wise man and he will increase in learning. 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. Secondly, For their maintenance. He provided for them
three years, not only necessaries, but dainties for their
encouragement in their studies. They had daily provision of the
king’s meat, and of the wine which he drank,
v. 5.
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.
III. A particular account of Daniel and his fellows. They were of the
children of Judah, 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 issue from him some should be taken and
made eunuchs, or chamberlains, in the palace of the king of
Babylon. The prince of the eunuchs 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: Daniel–God is
my Judge; Hananiah–The grace of the Lord; Mishael–He that is the strong
God; Azariah–The Lord is a help. To make them forget the God of
their fathers, the guide of their youth, they give them names that
savour of the Chaldean idolatry. Belteshazzar signifies the
keeper of the hidden treasures of Bel; Shadrach–The
inspiration of the sun, which the Chaldeans worshipped;
Meshach—Of the goddess Shach, under which name Venus was
worshipped; Abed-nego, The servant of the shining fire,
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.
| Favour Shown to Daniel; Daniel’s Conscientiousness. | B. C. 606. |
|
|
|
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
are of your sort? then shall ye make me 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.
We observe here, very much to our satisfaction,
I. That Daniel was a favourite with the prince of the eunuchs
(v. 9),
as Joseph was with the keeper of the prison; he had a tender
love for him. No doubt Daniel deserved it, and recommended himself
by his ingenuity and sweetness of temper (he was greatly
beloved,
ch. ix. 23);
and yet it is said here that it was God that brought him into favour
with the prince of the eunuchs, 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 find good
understanding. Herein was again verified That work
(Ps. cvi. 46),
He made them to be pitied of all those that carried them
captives. Let young ones know that the way to be acceptable is to
be tractable and dutiful.
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 learning and tongue of the
Chaldeans, but he was resolved that he would not defile himself
with the portion of the king’s meat, he would not meddle with it,
nor with the wine which he drank,
v. 8.
And having communicated his purpose, with the reasons of it, to his
fellows, they concurred in the same resolution, as appears,
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 eat of the king’s meat or to
drink of his wine. 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
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 partake not in her sins. 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,
Kill and eat, conscience says, Not so, Lord, for nothing
common or unclean has come into my mouth.
2. They were jealous over themselves, lest, though it should not be
sinful in itself, it should be an occasion of sin 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, Let me not eat of their dainties
(Ps. cxli. 4),
and Solomon’s precept, Be not desirous of dainties, for they are
deceitful meat
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 keep under the body and bring it into
subjection.
3. However, they thought it unseasonable now, when Jerusalem was in
distress, and they themselves were in captivity. They had no heart to
drink wine in bowls, so much were they grieved for the
affliction of Joseph. 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. Call me not Naomi; call me Marah.
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 portion of the king’s
meat. 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, requested of the prince of the
eunuchs that he might not defile himself, 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 put a knife to our
throat. 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.
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,
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: “Prove
us for ten days; during that time let us have nothing but pulse
to eat, nothing but herbs and fruits, or parched peas or lentils,
and nothing but water to drink, and see how we can live upon
that, and proceed accordingly,”
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 pulse and water, 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 at the end of the ten
days they were compared with the other children, and were found
fairer and fatter in flesh, of a more healthful look and better
complexion, than all those who did eat the portion of the king’s
meat,
v. 15.
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 dinner of herbs better than a stalled ox.
By this it appears that man lives not by bread alone; 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 health to the
navel and marrow to the bones, while the pleasures of sin are
rottenness to the bones.
IV. That his master countenanced him. The steward did not force them to
eat against their consciences, but, as they desired, gave them pulse
and water
(v. 16),
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.
| Wisdom of Daniel and His Companions. | B. C. 606. |
|
|
|
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 and understanding, that the
king enquired of them, he found them ten times better than all
the magicians and astrologers that were in all his realm.
21 And Daniel continued even unto the first year of king
Cyrus.
Concerning Daniel and his fellows we have here,
I. Their great attainments in learning,
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 gave them knowledge and skill in all
learning and wisdom; for every good and perfect gift is from
above, from the Father of the lights. It is the Lord our God that
gives men power to get 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 gives to a man that is good in his sight, wisdom, and
knowledge, and joy with them,
To Daniel he gave a double portion; he had understanding in visions
and dreams; 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,
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, as every one has received the gift, so shall he have
an opportunity, and so should he have a heart, to minister the
same,
1 Pet. iv. 10.
II. Their great acceptance with the king. After three years
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,
And the king examined them and communed with them himself,
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 in all
matters of wisdom and understanding, 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
more understanding than the ancients, than all their teachers,
Ps. cxix. 99, 100.
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 better than all the magicians that
were in all his realm,
v. 20.
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. What is the chaff to the wheat? what are
the magicians’ rods to Aaron’s? There was no comparison between them.
These four young students were better, were ten times better,
than all the old practitioners, put them all together, that were in
all his realm, 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. Lastly, This
judgment being given concerning them, they stood before the king
(v. 19);
they attended in the presence-chamber, nay, and in the council-chamber,
for to see the king’s face is the periphrasis of a
privy-counsellor,
This confirms Solomon’s observation, Seest thou a man diligent in
his business, sober and humble? he shall stand before kings; he
shall not stand before mean men. Industry is the way to preferment.
How long the other three were about the court we are not told; but
Daniel, for his part, continued to the first year of Cyrus
(v. 21),
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.
|
[Previous] [Next] |
Matthew Henry |
|
Back to Bibles Net . Com – Online Christian Library Matthew Henry’s Complete Commentary – Free Download |
Copyright 2008. Bibles Net. Com. All Rights Reserved.