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.

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.

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The captivity of Daniel and his companions.
Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.
EGW SDA Bible Commentary
Especially for Last Days
—Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler, and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read, and understand how poor, how frail, how short-lived, how erring, how guilty is man in lifting up his soul unto vanity....The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass (Letter 57, 1896).
John Calvin Bible Commentary
These are not two different things, but the Prophet explains and confirms the same sentiments by a change of phrase, and says that the vessels which Nebuchadnezzar had brought into the land of Shinar were laid up in the house of the treasury. The Hebrews, as we know, generally use the word “house” for any place, as they call the temple God’s “house ” Of the land of Shinar, it must be remarked, that it was a plain adjacent to Babylon; and the famous temple of Belus, to which the Prophet very probably refers, was erected there. Here Daniel marks the time in which he was led into captivity together with his companions, namely, in A difficult question arises here, since Nebuchadnezzar began to reign in the fourth year of Jehoiakim. How then could he have besieged Jerusalem in the third year, and then led away the people captives according to his pleasure? Some interpreters solve this difficulty by what appears to me a frivolous conjecture, that the four years ought to refer to the beginning of his reign, and so the time may be brought within the third year. But in the second chapter we shall see Daniel brought before the king in the second year of his reign. They explain this difficulty also by another solution. They say — the years are not reckoned from the beginning of the reign, and, — this was the second year from the Conquest of the Jews and the taking of Jerusalem; but this is too harsh and forced. The most probable conjecture seems to me, that the Prophet is speaking of, or at least uses the reign of the second, while his father was yet alive. We know there were two kings of the same name, father and son; and as the son did many noble and illustrious actions, he acquired the surname of Great. Whatever, therefore, we shall afterwards meet with concerning Nebuchadnezzar, cannot be understood except of the second, who is the son. But Josephus saysagainst the Egyptians and the Jews and this was the cause of the war, since the Egyptians often urged the Jews to a change of affairs, and enticed them to throw off the yoke Nebuchadnezzar the younger was carrying on the war in Egypt at the death of his father, and speedily returned home, lest any one should supersede him. When, however, he found all things as he wished, Josephus thinks he put off that expedition, and went to Jerusalem. There is nothing strange, nay, it is very customary to call him King who shares the command with his father. Thus, therefore, I interpret it. In the third year or the reign of Jehoiakim, Nebuchadnezzar came, under the command and direction of his father, or if any one prefers it, the father himself came. For there is nothing out of place, whether we refer it to the father or to the son.Nebuchadnezzar, then,king of Babylon, came to Jerusalem, that is, by the hand of his son besieged Jerusalem. But if a different explanation is preferred, since he was there himself and carried on the war in person, that view not be taken still, the events happened in the third year of Jehoiakim’s reign. Interpreters make many mistakes in this matter. Josephus, indeed, says this was done in the eighth year, but he had never read the Book of Daniel.He was an unlearned man, and by no means familiar with the Scriptures; nay, I think he had never read three verses of Daniel. It was a dreadful judgment of God for a priest to be so ignorant a man as Josephus. But in another passage on which I have commented, he seems to have followed Metasthenes and others whom he cites, when speaking of the destruction of that monarchy. And this seems to suit well enough, since in the third year of the reign of Jehoiakim the city was once taken, and some of the nobles of the royal race were led away in triumph, among whom were Daniel and his companions. When Jehoiakim afterwards rebelled, his treatment was far more severe, as Jeremiah had predicted. But while Jehoiakim possessed the kingdom by permission of King Nebuchadnezzar, Daniel was already a captive, so that Jeremiah’s prediction was fulfilled — the condition of the figs prematurely ripe was improved; for those who were led into exile last thought themselves better off than the rest. But the Prophet deprives them of their vain boast, and shows the former captives to have been better treated than the remnant of the people who as yet remained safe at. home. (Jeremiah 24:2, 8.) I assume, then, that Daniel was among the first fruits of the captivity; and this is an instance of God’s judgments being so incomprehensible by us. For had there been any integrity in the whole people, surely Daniel was a remarkable example of it for Ezekiel includes him among the three just men by whom most probably God would be appeased. (Ezekiel 14:14.) Such, then, was the excellence of Daniel’s virtues, that he was like a celestial angel among mortals; and yet he was led into exile, and lived as the slave of the king of Babylon. Others, again, who had provoked God’s wrath in so many ways, remained quiet in their nests the Lord did not deprive them of their country and of that inheritance which was a sign and pledge of their adoption.Should any wish here to determine why Daniel was among the first to be led into captivity, will he not betray his folly? Hence, let us learn to admire God’s judgments, which surpass all our perceptions; and let us also remember the words of Christ, “If these things are done in the green tree, what will be done in the dry?” (Luke 23:31.)As I have already said, there was an angelic holiness in Daniel, although so ignominiously exiled and brought up among the kings eunuchs. Then this happened to so holy a man, who from his childhood was entirely devoted to piety, how great is God’s indulgence in sparing us? What have we deserved? Which of us will dare to compare himself with Daniel? Nay, we are unworthy, according to the ancient proverb, to loosen the tie of his shoes. Without the slightest doubt Daniel, through the circumstances of the time, wished to manifest the singular and extraordinary gift of God, since this trial did not oppress his mind and could not turn him aside from the right course of piety. When, therefore, Daniel saw himself put forward as an example of integrity, he did not desist from the pure worship of God. As to his assertion that Jehoiakim was delivered into the hand of King Nebuchadnezzar by God’s command, this form of speech takes away any stumbling block which might occur to the minds of the pious. Had Nebuchadnezzar been altogether superior, God himself might seem to have ceased to exist, and so his glory would have been depressed. But Daniel clearly asserts that King Nebuchadnezzar did not possess Jerusalem, and was not the conqueror of the nationby his own valor, or counsel, or fortune, or good luck, but because God wished to humble his people. Therefore, Daniel here sets before us the providence and judgments of God, that we may not think Jerusalem to have been taken in violation of God’s promise to Abraham and his posterity. He also speaks by name of the vessels of the temple. Now, this might seem altogether out of place, and would shock the minds of the faithful. For what does it mean? That God’s temple was spoiled by a wicked and impious man. Had not God borne witness that his rest was there? This shall be my rest for ever, here will I dwell because I have chosen it. (Psalm 132:14.) If any place in the world were impregnable, here truly honor ought to remain entire and untainted in the temple of God. When, therefore, it was robbed and its sacred vessels profaned, and when an impious king had also transferred to the temple of his own god what had been dedicated to the living God, would not, as I have said, such a trial as this cast down the minds of the holy? No one was surely so stout-hearted whom that unexpected trial would not oppress. Where is God, if he does not defend his own temple? Although he does not dwell in this world, and is not enclosed in walls of either wood or stone, yet he chose this dwelling-place for himself, (Psalm 80:1, andPsalm 99:1, andIsaiah 37:16,)and often by means of his Prophets asserted his seat to between the Cherubim. What then is the meaning of this? As I have already said, Daniel recalls us to the judgment of God, and by a single word assures us that we ought not to be surprised at God inflicting such severe punishments upon impious and wicked apostates. For under the name of God, there is a silent antithesis; as the Lord did not deliver Jehoiakim into the hand of the Babylonians without just reason:God, therefore, exposed him as a prey that he might punish him for the revolt of his impious people. It now follows —
McArther Bible Commentary
third year. -605 B.C. It was the third year by Babylonian dating, which did not count a king's initial (accession) year, but began with the following year. So the "third year" is in harmony with the same year labeled as "fourth" by the Judean system of dating (cf. Jer 46:2). Jehoiakim. Son of Josiah who ruled (c. 609-597 B.C.) when Nebuchadnezzar first plundered Jerusalem. Nebuchadnezzar. Son of Nabopolassar who ruled Babylon (c. 605-562 B.C.).
Bible Cross References
2 Kings 24:1 2 Chronicles 36:5 2 Chronicles 36:6 Isaiah 39:7 Jeremiah 25:1 Jeremiah 35:1 Jeremiah 35:11 Jeremiah 36:1 Jeremiah 45:1 Jeremiah 50:1 Jeremiah 52:12 Jeremiah 52:28 Daniel 5:13

Verse 2

Matthew Henry's Concise Bible Commentary
The captivity of Daniel and his companions.
Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.
John Wesley's Bible Commentary
With part of the vessels - In this expedition Nebuchadnezzar carried away some captives, among whom were Daniel and his friends. His god - Baal, or Bell, and Nebo, which words they put into the names of their kings and favourites.
McArther Bible Commentary
Shinar. This is another name for Babylon. his god. Bel or Marduk (same as Merodach). Babylonian religion recognized other gods, too (see note on Dan 1:7). To conquer another nation's deities was thought to prove the superiority of the victor's god.
Bible Cross References
Genesis 10:10 Genesis 11:2 2 Kings 24:1 2 Chronicles 36:7 Isaiah 11:11 Isaiah 42:24 Jeremiah 25:1 Jeremiah 27:16 Jeremiah 27:19 Jeremiah 27:20 Jeremiah 28:3 Jeremiah 35:11 Jeremiah 50:2 Jeremiah 51:44 Daniel 2:37 Daniel 2:38 Daniel 5:2 Daniel 5:13 Zechariah 5:11

Verse 3

Matthew Henry's Concise Bible Commentary
The captivity of Daniel and his companions.
Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.
John Wesley's Bible Commentary
Of the eunuchs - These were chief among the king's servants; and they are called eunuchs, because many of them were such. And of the princes - Here was fulfilled what the prophet Isaiah had foretold, (Isaiah 39:7) .
John Calvin Bible Commentary
Here Daniel pursues his narrative, and shows the manner in which he was led away together with his companions. The king had demanded young men to be brought, not from the ordinary multitude, but from the principal nobility, who stood before him, that is, ministered to him. Hence, we ascertain why Daniel and his companions were chosen, because they were noble young men and of the royal seed, or at least of parents who surpassed others in rank. The king did this purposely to show himself a conqueror; he may also have taken this plan designedly, to retain hostages in his power; for he hoped, as we shall see, that those who were nourished in his palace would be degenerate and hostile to the Jews, and he thought their assistance would prove useful to himself. He also hoped, since they were born of a noble stock, that the Jews would be the more peaceable, and thus avoid all danger to those wretched exiles who were relations of the kings and the nobles. With regard to the words, he calls this Aspenaz the prince of eunuchs, under which name he means the boys who were nourished in the king’s palace to become a seminary of nobles; for it is scarcely possible that this Aspenaz was set over other leaders. But we gather from this place, that the boys whom the king held in honor and regard were under his custody. The Hebrews calls eunuchsסריסים,serisim, a name which belongs to certain prefects; for Potiphar is called by this name though he had a wife. So this name is everywhere used in Scripture for the satraps of a king; (Genesis 37:36;Genesis 40:2, 7;) but since satraps also were chosen from noble boys, they were probably called eunuchs, though they were not made so, yet Josephus ignorantly declares these Jewish children to have been made eunuchs. But when eunuchs existed among the luxuries of Oriental kings, as I have already said, those youths were commonly called by this name whom the king brought up as a kind of school of nobles, whom he might afterwards place over various province.The king, therefore,commanded some of the children of Israel of the royal seed and of the nobles to be brought to him.So the sentence ought to be resolved; he did not command any of the common people to be brought to him, but some of the royal race, the more plainly to show himself their conqueror by doing all things according to his will. He means those “elders” who yet were in chief authority under the king of Judah. And Daniel also was of that tribe, as we shall afterwards see. The wordפרתמים,pharthmim,“princes,” is thought to be derived fromPerah, which is the Euphrates, and the interpreters understand prefects, to whom the provinces on the banks of the Euphrates were committed; but this does not suit the present passage where Jews are treated of. We now see the general signification of this name, and that all the elders ought to be comprehended under it.— The rest tomorrow.
Bible Cross References
2 Kings 20:18 2 Kings 24:15 Isaiah 39:7

Verse 4

Matthew Henry's Concise Bible Commentary
The captivity of Daniel and his companions.
Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.
John Wesley's Bible Commentary
The learning and the tongue - The Chaldeans were skilled above any other nation, in natural philosophy. Their tongue differed from the Hebrew in dialect and in pronunciation, which they learned that they might be the more acceptable to the king, and court.
John Calvin Bible Commentary
In yesterday’s Lecture we saw how the prefect or master of the eunuchs was commanded to bring up some noble youths, the offspring of the king and the elders; and Daniel now describes their qualities, according to Nebuchadnezzar’s order. They were youths, not so young as seven or eight years, but growing up, inwhom there was no spot; that is, in whom there was no defect or unsoundness of body. They were also ofbeautiful aspect, meaning of ingenuous and open countenance, he adds also,skilled in all prudence, and understanding knowledge; and then,expressing their thoughtsI think those interpreters right who take this participle actively, otherwise the repetition would be cold and valueless. Their eloquence seems to me pointed out here; because there are some who inwardly understand subjects presented to them, but cannot express to others what they retain in their minds; for all have not the same dexterity in expressing exactly what they think Daniel, therefore, notices both qualifications here — the acquisition of knowledge, and the power of communicating it.And in whom was vigorforכח,cach, usually signifies fortitude, as in Isaiah. (Isaiah 40:9.) Those who fear God shall change their fortitude, or renew their rigor. Then inPsalm 22, (Psalm 22:15,) my strength or rigor has failed.” He adds, the fortitude or vigor of intelligence, knowledge, and eloquence; or a healthy habit of body, which is the same thing.That they might stand in the king’s palace, and be taught literature, (I cannot translate the particleספר,sepher, otherwise, verbally it is a “letter,” but it means learning or discipline,)and the language of the ChaldeesWe now see how the king regarded not only their rank, when he ordered the most excellent of the royal and noble children to be brought to him; but he exercised his choice that those who were to be his servants should be clever; they were of high birth, as the phrase is; so they ought to prevail in eloquence and give hopeful promise of general excellence in both body and mind. Without doubt he wished them to be held in great estimation, that he might win over other Jews also. Thus, if they afterwards obtained authority, should circumstances allow of it, they might become rulers in Judea, bearing sway over their own people, and yet remain attached to the Babylonian empire. This was the king’s design; it affords no reason why we should praise his liberality, since it is sufficiently apparent that he consulted nothing but his own advantage.Meanwhile, we observe, that learning and the liberal arts were not then so despised as they are in this age, and in those immediately preceding it. So strongly has barbarism prevailed in the world, that it is almost disgraceful for nobles to be reckoned among the men of education and of letters! The chief boast. of the nobility was to be destitute of scholarship — nay, they gloried in the assertion, that they were “no scholars,” in the language of the day; and if any of their rank were versed in literature, they acquired their attainments for no other purpose than to be made bishops and abbots’ still, as I have said, they generally despised all literature. We perceive the age in which Daniel lived was not so barbarous, for the king wished to have these boys whom he caused to be so instructed, among his own princes, as we have said, to promote his own advantage; still we must remark upon the habit of that age. As to his requiring so much knowledge and skill, it may seem out of place, and more than their tender age admitted, that they should be so accomplished in prudence, knowledge, and experience. But we know that kings require nothing in moderation when they order anything to be prepared, they often ascend beyond the clouds. So Nebuchadnezzar speaks here; and Daniel, who relates his commands, does so in a royal manner. Since the king commanded all the most accomplished to be brought before him, if they really manifested any remarkable qualities, we need not be surprised at their knowledge, skill, and prudence. The king simply wished those boys and youths to be brought to him who were ingenious and dangerous, and adapted to learn with rapidly; and then those who were naturally eloquent and of a healthy constitution of body. For it follows directly, that they might learn, orbe taught the literature and language of the ChaldeesWe perceive that King Nebuchadnezzar did not demand teachers, but boys of high birth, and good talents, and of promising abilities; he wished them to be liberally instructed in the doctrine of the Chaldees he was unwilling to have youths of merely polished and cultivated minds without natural abilities. His desire to have them acquainted with the language of Chaldea arose from his wish to separate them by degrees from their own nation, to introduce them to forget their Jewish birth, and to acquire the Chaldean manners, since language is a singular bond of communication. Respecting their learning, we may ask, whether Daniel and his companions were permitted to learn arts full of imposition, which we know to be the nature of the Chaldean learning. For they professed to know every one’s fate, as in these days there are many impostors in the world, who are called fortune-tellers. They abused an honorable name when they called themselves mathematicians, as if there were no scientific learning separate from those arts and diabolic illusions. And as to the use of the word, the Caesars, in their laws, unite Chaldeans and mathematicians, treating them as synonymous. But the explanation is easy, —not only pursued that astrology which is called “Judicial,” but were also skilled in the true and genuine knowledge of the stars. The ancients say, that the course of the stars was observed by the Chaldeans, as there was no region of the world so full of them, and none possessed so extensive an horizon on all sides. As the Chaldeans enjoyed this advantage of having the heavens so fully exposed to the contemplation of man, this may have led to their study, and have conduced to the more earnest pursuit of astrology. But as the minds of men are inclined to vain and foolish curiosity, they were not content with legitimate science, but fell into foolish and perverse imaginations. For what fortune-tellers predict of any one’s destiny is merely foolish fanaticism. Daniel, therefore, might have learned these arts; that is, astrology and other liberal sciences, just as Moses is said to have been instructed in all the sciences of Egypt. We know how the Egyptians were infected with similar corruption’s; but it is said both of Moses and of our Prophet, that they were imbued with a knowledge of the stars and of the other liberal sciences. Although it is uncertain whether the king commanded them to proceed far in these studies, yet we must hold that Daniel abstained, as we shall see directly, from the royal food and drink, and was not drawn aside nor involved in these Satanic impostures. Whatever the king’s commandment was, I suppose Daniel to have been content with the pure and genuine knowledge of natural things. As far as the king is concerned, as we have already said, he consulted simply his own interests; wishing Daniel and his companions to pass over into a foreign tribe, and to be drawn away from their own people, as if they had been natives of Chaldea. It now follows —
McArther Bible Commentary
. Qualifications for Jews to be trained in affairs of state included being: (1) physically free from bodily blemish or handicap and handsome, i.e., a pleasing appearance in the public eye; (2) mentally sharp; and (3) socially poised and polished for representing the leadership. The ages of the trainees was most likely fourteen to seventeen.
Bible Cross References
2 Samuel 14:25 Isaiah 36:11 Jeremiah 5:15 Daniel 1:17 Daniel 2:2 Daniel 2:4 Daniel 3:8 Daniel 4:7 Daniel 5:7 Daniel 5:11 Daniel 9:1 Zechariah 2:4

Verse 5

Matthew Henry's Concise Bible Commentary
The captivity of Daniel and his companions.
Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.
John Wesley's Bible Commentary
The king's meat - Such as he had at his own table.
John Calvin Bible Commentary
In this verse, Daniel shews that the king had ordered some youths to be brought to him from Judea, and to be so nourished as to be intoxicated with delicacies, and thus rendered forgetful of their own nation. For we know that wherever there is any cunning in the world, it reigns especially in kings palaces! So Nebuchadnezzar, when he perceived he was dealing with an obstinate people, (and we know the Jews to have been of a hard and unsubdued spirit,) wished to acquire servants spontaneously obedient, aid thus endeavored to soften them with luxuries. This was the reason why he provided for them an allotment of his own meat and drink; as at present it is the greatest honor at princes’ tables to be served with abon-bouche, as they say. Nebuchadnezzar wished this Daniel and his companions, though but captives and exiles, to be brought up not only splendidly but royally, if of the royal race. Through his right of conquest he, had drawn them away violently from their country, as we said yesterday. Hence he does not act thus from any feeling of liberality, and his feeding those miserable exiles from his own table should not be esteemed a virtuous action; but, as we have said, he cleverly reconciles the minds of the boys to be reckoned Chaldeans rather than Jews, and thus to deny their own race. This, then, was the king’s intention; but we shall see how God governed Daniel and his companions by His Spirit, and how they became aware of these snares of the devil, and abstained from the royal diet, lest they should become polluted by it. This point will hereafter be treated in its place — we are now only commenting on the craftiness of the king. He, commanded a daily portion of diet to be distributed to them, not that the spirit of parsimony dictated this daily portion, but the king wished their food should be exactly the same as his own and that of the chiefs.He adds, that they should be educated for three years; meaning, until they were thoroughly skilled in both the language and knowledge of the Chaldeans. Three years were sufficient for both these objects, since he had selected youths of sufficient talent to learn with ease both languages and sciences. As they were endued with such capacity, it is not surprising that the space of three years had been prescribed by the king. At length, he says,at the end of them, meaning of the three years. We have shown how this ought not to be referred to the boys, as if the king afterwards selected some of them, for we shall see in its own place that a distinct time was fixed beforehand; hence no long refutation is needed. It is certain, then, that the Prophet speaks of the close of the three years. It had been said just before,that they with stand in the palace; but this ought also to be understood of the time of which mention has been made. They did not stand before the king immediately, but were reserved for this purpose. Since the king commanded them to be brought up for the purpose of using their services afterwards Daniel twice repeats — they were splendidly educated — seeing the king wished them to become his servants at table and in other duties.
McArther Bible Commentary
three years of training. Cf. Dan 2:1 and see note there.
Bible Cross References
1 Samuel 16:22 Proverbs 23:3 Daniel 1:8 Daniel 1:19

Verse 6

Matthew Henry's Concise Bible Commentary
The captivity of Daniel and his companions.
Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.
John Wesley's Bible Commentary
And Azariah - Probably all of the royal lineage of Judah.
John Calvin Bible Commentary
The Prophet now comes to what properly belongs to his purpose. He did not propose to write a full narrative, but he touched shortly on what was necessary, to inform us how God prepared him for the subsequent discharge of the prophetic office. After he had stated their selection from the royal and noble seed, as excelling in talent, dexterity, and eloquence, as well as in rigor of body, he now adds, that he would his companions were among them. He leaves out the rest, because he had nothing to record of them worthy of mention; and, as I have said, the narrative hitherto is only subsidiary. The Prophet’s object, then, must be noticed, since he was exiled, and educated royally and sumptuously in the palace of King Nebuchadnezzar, that he might afterwards be one of the prefects, and his companions be elevated to the same rank. He does not say that he was of the royal house, but only of the tribe of Judah; but he was probably born of a noble rather than of a plebeian family, since kings more commonly selected their prefects from their own relations than from others. Moreover, since the kingdom of Israel was cut off, perhaps through a feeling of modesty, Daniel did not record his family, nor openly assert his origin from a noble and celebrated stock. He was content with a single word, — he and his companion were of the tribe of Judah, and brought up among the children of the nobility. He says — their names were changed; so that by all means the king might blot out of their hearts the remembrance of their own race, and they might forget their own origin. As far as interpretations are concerned, I think I have said enough to satisfy you, as I am not willingly curious in names where there is any obscurity, and especially in these Chaldee words. As to the Hebrew names, we know Daniel’s name to mean the judge, or judgment of God. Therefore, whether by the secret instinct of God, his parents had imposed this name, or whether by common custom, Daniel was called by this name, as God’s judge. So also of the rest; for Hananiah has a fixed meaning, namely, one who has obtained mercy from God; so Misael means required or demanded by God; and so Azariah, the help of God, or one whom God helps. But all these flyings have already been better explained to you, so I have only just touched on these points, as the change has no adequate reason for it. It is enough for us that the names were changed to abolish the remembrance of the kingdom of Judah from their hearts. Some Hebrews also assert these to have been the names of wise men. Whether it was so or not, if, was the kings plan to draw away those boys that they should have nothing in common with the elect people, but degenerate to the manners of the Chaldeans. Daniel could not helpchanging his name, for it was not in. his power to hinder it; the same must be said of his companions. But they had enough to retain the remembrance of their race, which Satan, by this artifice, wished utterly to blot out. And yet this was a great trial, because they suffered from their badge of slavery. Since their names were changed, either the king or his prefect Aspenaz wished to force them under the yoke, as if he would put before their eyes the, judgment of their own slavery as often as they heard their” names. We see, then, the intention of the change of name, namely, to cause these miserable exiles to feel themselves; in captivity, and cut off from the race of Israel; and by this mark or symbol they were reduced to slavery, to the, king of Babylon and his palace. This was, indeed, a hard trial, but it mattered not to the servants of God to be contemptuously treated before men, so long as they were not infected with any corruption; hence we conclude them to have been divinely governed, as they stood pure and spotless. For Daniel afterwards says —
Bible Cross References
Matthew 24:15 Ezekiel 14:14 Ezekiel 14:20 Ezekiel 28:3 Daniel 1:19 Daniel 2:17 Daniel 2:25

Verse 7

Matthew Henry's Concise Bible Commentary
The captivity of Daniel and his companions.
Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdom to find out and train up such. Nebuchadnezzar ordered that these chosen youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.
John Wesley's Bible Commentary
Gave names - That is, other names, relating to the idol - gods. Belteshazzar - So Daniel had the name of Belteshazzar, from the great Babylonian idol Baal or Bell. This was by the king's command, and herein he put forth an act: of his sovereignty.
McArther Bible Commentary
names. A key factor in the "brainwashing" process of the Babylonian training was a name switch. This was to link the inductees with local gods rather than let them continue to support their former religious loyalty. Daniel means "God is my judge," but became Belteshazzar, or "Bel Protect the King." Hananiah, "the Lord is Gracious," was changed to Shadrach, "Command of Aku," another Babylonian god. Mishael, meaning "Who is like the Lord?" was given the name Meshach, "Who is what Aku Is?" Finally, Azariah, "the Lord is my Helper," became Abed-nego, "Servant of Nego," also called Nebo, a god of vegetation (cf. Isa 46:1).
Bible Cross References
Daniel 1:19 Daniel 2:26 Daniel 2:49 Daniel 3:12 Daniel 3:16 Daniel 3:29 Daniel 4:8 Daniel 5:12 Daniel 10:1

Verse 8

Matthew Henry's Concise Bible Commentary
Their refusal to eat the king's meat.
The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.
EGW SDA Bible Commentary
No Different Plan Now
—When Daniel was in Babylon, he was beset with temptations of which we have never dreamed, and he realized that he must keep his body under. He purposed in his heart that he would not drink of the king's wine or eat of his dainties. He knew that in order to come off a victor, he must have clear mental perceptions, that he might discern between right and wrong. While he was working on his part, God worked also, and gave him “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.” This is the way God worked for Daniel; and He does not propose to do any differently now. Man must cooperate with God in carrying out the plan of salvation (The Review and Herald, April 2, 1889).An Intelligent Decision—As Daniel and his fellows were brought to the test, they placed themselves fully on the side of righteousness and truth. They did not move capriciously, but intelligently. They decided that as flesh-meat had not composed their diet in the past, it should not come into their diet in the future, and as wine had been prohibited to all who should engage in the service of God, they determined that they would not partake of it. The fate of the sons of Aaron had been presented before them, and they knew that the use of wine would confuse their senses, that the indulgence of appetite would be-cloud their powers of discernment. These particulars were placed on record in the history of the children of Israel as a warning to every youth to avoid all customs and practises and indulgences that would in any way dishonor God.Daniel and his companions knew not what would be the result of their decision; they knew not but that it would cost them their lives; but they determined to keep the straight path of strict temperance even when in the courts of licentious Babylon (The Youth's Instructor, August 18, 1898).
John Wesley's Bible Commentary
But Daniel purposed - There may be several weighty reasons assigned why Daniel did this. Because many of those meats provided for the king's table, were forbidden by the Jewish law. Daniel knew these delicates would too much gratify the flesh. He did not dare to eat and drink things consecrated to idols. He was sensible, how unsuitable delicate fare would be to the afflicted state of God's people. Therefore he was herein a rare pattern of avoiding all the occasions of evil.
John Calvin Bible Commentary
Here Daniel shows his endurance of what he could neither cast off nor escape; but meanwhile he took care that he did not depart from the fear of God, nor become a stranger to his race, but he always retains the remembrance of his origin, and remains a pure, and unspotted, and sincere worshipper of God. He says, therefore, — he determined in his heart not to pollute himself with the kings food and drink, and that he asked the prefect, under whose charge he was, that he should not be driven to this necessity. It may be asked here, what there was of such importance in the diet to cause Daniel to avoid it? This seems to be a kind of superstition, or at least Daniel may have been too morose in rejecting the king’s diet. We know that to the pure all things are pure, and this rule applies to all ages. We read nothing of this kind concerning Joseph, and very likely Daniel used all food promiscuously, since he was treated by the king with great honor. This, then, was not perpetual with Daniel; for he might seem an inconsiderate zealot, or this might be ascribed, as we have said, to too much moresoness. If Daniel only for a time rejected the royal food, it was a mark of levity and inconsistency afterwards to allow himself that liberty from which he had for the time abstained. But if he did this with judgment and reason, why did he not persist in his purpose? I answer, — Daniel abstained at first from the luxuries of the court to escape being tampered with. It was lawful for him and his companions to feed on any kind of diet, but he perceived the king’s intention. We know how far enticements prevail to deceive us; especially when we are treated daintily; and experience shows us how difficult it is to be moderate when all is affluence around us, for luxury follows immediately on plenty. Such conduct is, indeed, too common, and the virtue of abstinence is rarely exercised when there is an abundance of provisions.But this is not the whole reason which weighed with Daniel. Sobriety and abstinence are not simply praised here, since many twist this passage to the praise of fasting, and say Daniel’s chief virtue consisted in preferring pulse to the delicacies of a palace. For Daniel not only wished to guard himself against the delicacies of the table, since he perceived a positive danger of being eaten up by such enticements; hence he simply determined in his hem 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. We see, then, the intention of Daniel. He desired to refrain from too great an abundance and delicacy of diet, simply to escape those snares of Satan, by which he saw himself surrounded. He was, doubtless, conscious of his own infirmity, and this also is to be reckoned to his praise, since; through distrust of himself he desired to escape from all allurements and temptations. As far as concerned the king intention, this was really a snare of the devil, as I have said. Daniel rejected it, and there is no doubt that God enlightened his mind by his Spirit as soon as he prayed to him. Hence he was unwilling to cast himself into the snares of the devil, while he voluntarily abstained from the royal diet. This is; the full meaning; of the passage. It may also be asked, Why does Daniel claim this praise, as His own, which was shared equally with his companions? for he was not the only one who rejected the royal diet. It is necessary to take notice, how from his childhood he was, governed by the Spirit of God, that the confidence and influence of his teaching might be the greater; hence he speaks peculiarly of himself, not for the sake of boasting, but to obtain confidence in his teaching, and to show himself to have been for a long period formed and polished by God for the prophetic office. We must also remember that he was the adviser of his companions; for this course might never have come into their minds, and they might have been corrupted, unless they had been admonished by Daniel. God, therefore, wished Daniel to be a leader and master to his companions, to induce them to adopt the same abstinence. Hence also we gather, that as each of us is endued more fruitfully with the grace of the Spirit, so should we feel bound to instruct others. It will not be sufficient for any one to restrain himself and thus to discharge his own duty, under the teaching of God’s Spirit, unless he also extend his hand to others, and endeavor to unite in an alliance of piety, and of the fear and worship of God. Such an example is here proposed to us in Daniel, who not only rejected the delicacies of the palace, by which he might be intoxicated and even poisoned; but he also advised and persuaded his companions to adopt the same course. This is the reason why he calls tasting the king’s food pollution or abomination, though, as I have said, there was nothing abominable in it of itself. Daniel was at liberty to eat and drink at the loyal table, but the abomination arose from the consequences. Before the time of these four persons living in Chaldea., they doubtless partook of ordinary food after the usual manner, and were permitted to eat whatever was offered to them. They did not ask for pulse when at an inn, or on their journey; but they began to desire it when the king wished to infect them with his delicacies, and to induce them if possible to prefer that condition to returning to their own friends. When they perceived the object of his snares, then it became both a pollution and abomination to feed on those dainties, and to eat, at the king’s table. Thus we may ascertain the reason why Daniel thought himself polluted if he fared sumptuously and partook of the royal diet; he was conscious, as we have already observed, of his own infirmities, and wished to take timely precautions, lest he should be enticed by such snares, and fall away from piety and the worship of God, and degenerate into the manners of the Chaldeans, as if he were one of their nation, and of their native princes. I must leave the rest till tomorrow.
McArther Bible Commentary
Daniel purposed. The pagan food and drink was devoted to idols. To indulge was to be understood as honoring these deities. Daniel "purposed in his heart" (cf. Pro 4:23) not to engage in compromise by being untrue to God's call of commitment (cf. Exo 34:14-15). Also, foods that God's law prohibited (Lev 1:1) were items that pagans consumed; to partake entailed compromise (cf. Dan 1:12). Moses took this stand (Heb 11:24-26), as did the psalmist (Psa 119:115), and Jesus (Heb 7:26). Cf. 2Co 6:14-18; 2Ti 2:20.
Bible Cross References
Acts 10:14 Acts 15:20 Leviticus 11:47 Deuteronomy 32:38 Psalm 141:4 Proverbs 23:3 Ezekiel 4:13 Ezekiel 4:14 Daniel 1:5 Daniel 5:4 Hosea 9:3 Hosea 9:4

Verse 9

Matthew Henry's Concise Bible Commentary
Their refusal to eat the king's meat.
The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.
EGW SDA Bible Commentary
Good Behavior Gained Favor
—This officer saw in Daniel good traits of character. He saw that he was striving to be kind and helpful, that his words were respectful and courteous, and his manner possessed the grace of modesty and meekness. It was the good behavior of the youth that gained for him the favor and love of the prince (The Youth's Instructor, November 12, 1907).
John Calvin Bible Commentary
Daniel, yesterday, related what he had asked from the master to whose care he had been committed, he now inserts his sentence, to show this demand to be quite unobjectionable, since the prefect of the eunuchs treated him kindly. The crime would have been fatal had Daniel been brought into the king’s presence. Although very probably he did not use the word “pollution,” and openly and directly call the royal diet a “defilement,” yet it, may be easily conjectured from these words which he now records, that he asked the prefect to be permitted to eat pulse, because he did not think himself permitted to partake of the royal diet. We yesterday gave the reason; but the king of Babylon would immediately have been angry, had he known this. What! he would say, I honor those captives, when I might abuse them as slaves; nay, I nourish them delicately like my own children. and yet they reject my food, as if I were polluted. This, therefore, is the reason why Daniel here relates his being in favor with that prefect. For, as we shall see in the next verse, the prefect simply denied his request. Where was then any favor shown? But though he was not willing to acquiesce in the prayers of Daniel, he showed a singular kindness in not taking him before the king, since courtiers are ready for any accusation for the sake of obtaining favor. Then, very probably, the prefect would know that this had been granted to Daniel by his servant. If then there was any connivance on the part of the prefect, this is the favor and pity of which Daniel now speaks. His intention, then, is by no means doubtful, since he did not hesitate to adopt a different course of life, in order to remain pure and spotless, and uncontaminated with the delicacies of the palace of Babylon. He expresses how he escaped the danger, because the perfect treated him kindly, when he might have instantly caused his death. But we must notice the form of speech here used; — God placed him in favor and pity before that prefectHe might have used the usual phrase, merely saying he was favorably treated; but, as he found a barbarian so humane and merciful, he ascribes this benefit to God. This phrase, as we have expounded it, is customary with the Hebrews; as when it is said, (Psalm 106:46,) God gave the Jews favor in the sight of the heathen who had led them captive; meaning, he took care that their conquerors should not rage so cruelly against them as they had done at first. For we know how the Jews were often treated harshly, roughly, and contemptuously. Since this inhumanity was here mitigated, the Prophet attributes it to God, who prepared mercies for his people. The result is this, — Daniel obtained favor with the prefect, since God bent the heart of a man, otherwise unsoftened, to clemency and humanity. His object in this narrative is to urge us to greater earnestness in duty, if we have to undergo any difficulties when God calls us.It often happens that we cannot discharge everything which God requires and exacts without imminent danger to our lives. Sloth and softness naturally creep over us, and induce us to reject the cross. Daniel, therefore, gives us courage to obey God and his commands, and here states his favor with the prefect, since God granted his servant favor while faithfully performing his duty. Hence let us learn to cast our care upon God when worldly terror oppresses us, or when men forbid us with threats to obey God’s commands. Here let us acknowledge the power of God’s hand to turn the hearts of those who rage against us, and to flee us from all danger. This, then, is the reason why Daniel says the prefect was kind to him. Meanwhile, we gather the general doctrine from this passage, that men’s hearts are divinely governed, while it shows us how God softens their iron hardness, and turns the wolf into the lamb. For when he brought his people out of Egypt, he gave them favor with the Egyptians, so that they carried with them their most precious vessels. It is clear enough that the Egyptians were hostile towards the Israelites. Why then did they so freely offer them the most valuable of their household goods? Only beck, use the Lord inspired their hearts with new affections. So, again, the Lord can exasperate our friends, and cause them afterwards to rise up in hostility against us. Let us perceive, then, that on both sides the will is in God’s power, either to bend the hearts of men to humanity, or to harden those which were naturally tender. It is true, indeed, that every one has a peculiar disposition from his birth some are ferocious, warlike, and sanguinary; others are mild, humane, and tractable. This variety springs from God’s secret ordination; but God not only forms every one’s disposition at his birth, but every day and every moment, if it seems good to him, changes every one’s affections. He also blinds men’s minds, and rouses them again from their stupor. For we sometimes see the rudest men endued with much acuteness, and show a singular contrivance in action, and others who excel in foresight, are at fault when they have need of judgment and discretion. We must consider the minds and hearts of men to be so governed by God’s secret instinct, that he changes their affections just as he pleases. Hence there is no reason why we should so greatly fear our enemies, although they vomit forth their rage with open mouth, and are overflowing with cruelty; for they can be turned aside by the Lord. And thus let us learn from the example of Daniel to go on fearlessly in our course, and not to turn aside, even if the whole world should oppose us; since God can easily and readily remove all impediments and we shall find those who were formerly most cruel, become humane when the Lord wishes to spare us. We now understand the sense of the words of this verse, as well as the Prophet’s intention. It follows —
McArther Bible Commentary
. God honored Daniel's trust and allegiance by sovereignly working in a favorable manner for him among the heathen leaders. In this instance, it prevented persecution and led to respect; whereas later on, God permitted opposition against Daniel which also elevated him (Dan. 3; 6). One way or another, God honors those who honor Him (1Sa 2:30; 2Ch 16:9).
Bible Cross References
Genesis 39:21 1 Kings 8:50 Job 5:15 Job 5:16 Psalm 106:46 Proverbs 16:7 Daniel 1:10

Verse 10

Matthew Henry's Concise Bible Commentary
Their refusal to eat the king's meat.
The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.
John Calvin Bible Commentary
Daniel suffers a repulse from the prefect; and truly, as I have lately remarked, his humanity is not praised through his listening to Daniel’s wish and prayer; but through his burying in silence whatever might have brought him into difficulties. And his friendship appears in this; for although he denies his request, yet he does so mildly and civilly, as if he had said he would willingly grant it unless he had feared the king’s anger. This, therefore, is the meaning, — the prefect, though he did not dare to comply with Daniel’s request, yet treated both him and his companions kindly by not endangering their lives. He says, — he was afraid of the king who had ordered the foodHe is not to be blamed as if he feared man more than the living God, for he could not have any knowledge of God. Although he may have been persuaded that Daniel made his request in the earnest, pursuit of piety, yet he did not think himself authorized to comply; for he thought the Jews had their peculiar method of worship, but meanwhile he clung entirely to the religion of Babylon. Just as many profane persons now think us quite right in casting away superstitions, but yet they slumber in this error, — it is lawful for themselves to live in the ancient manner, since they were so brought up and instructed by their forefathers. Hence they use rites which they allow to be disapproved by us. So also this prefect might feel rightly concerning Daniel and his associates; at the same time he was not so touched by them as to desire to learn the difference between the two religions. Therefore he simply excuses himself, as not being at liberty to grant Daniel’s request, since this would endanger his own head with the king. It now follows —
Bible Cross References
Daniel 1:9 Daniel 1:11

Verse 11

Matthew Henry's Concise Bible Commentary
Their refusal to eat the king's meat.
The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.
John Calvin Bible Commentary
Since Daniel understood from the answer of the prefect that he could not obtain his wish, he now addresses his servant. For the prefect had many servants under him, according to the custom of important stewardships. Most probably the steward’s duty was similar to that of the Chief Steward of the Household, as it exists at this time in France. Daniel and his companions were under the care of one of these servants; Daniel descends to this remedy and obtains his wish, though, as we shall see, not without some artifice. And here Daniel’s singular constancy is observable, who after trying the matter once in vain, did not cease to pursue the same object It is a clear and serious proof of our faith, when we are not fatigued when anything adverse occurs, and never consider the way closed against us. Then if we do not retrace our steps, but try all ways, we truly show the root of piety fixed in our hearts. It might have seemed excusable in Daniel, after he had met with his first repulse; for who would not have said he had discharged his duty, and that an obstacle had prevailed over him! But; since he did not prevail with the chief prefect, he goes to his servant. Thus voluntarily to incur risk was the result of no common prudence. For this servant could not make the same objection, as we have just heard the prefect did. Without doubt he had heard of Daniel’s request, and of his repulse and denial; hence Daniel is beforehand with him, and shows how the servant may comply without the slightest danger; as if he had said, — We, indeed, did not obtain our wish from the prefect because he was afraid of his life, but I have now thought of a new scheme by which you may both gratify us and yet not become chargeable with any crime, as the whole matter will be unknown.Try thy servants, therefore, for ten days, and prove them;let nothing but pulse be given us to eat and water to drinkIf after that time our faces are fresh and plump, no suspicion will attach to time, and no one will be persuaded that we are not treated delicately according to the king’s commandment. Since, then, this proof will be sufficiently safe for thee, and cautious enough for us both, there is no reason why you should reject our prayers. Besides, without the slightest doubt, when Daniel brought this forward, he was directed by God’s Spirit to this act of prudence, and was also impelled to make this request. By the singular gift of the Holy Spirit Daniel invented this method of bending the mind of the servant under whose care he was placed. We must hold, then, that this was not spoken rashly or of his own will, but by the instinct of the Holy Spirit. It would not have been duty but rashness, if Daniel had been the author of this plan, and had not been assured by the Lord of its prosperous issue. Without doubt he had some secret revelation on the subject; and if the servant allowed him and His associates to feed on pulse, it was a happy answer to his prayers. Hence, I say, he would not have spoken thus, except under the guidance and command of the Spirit. And this is worthy of notice, since we often permit ourselves to do many things which turn out badly, because we are carried away by the mere feelings of the flesh, and do not consider what is pleasing to God. It is not surprising, then, when men indulge in various expectations, if they feel themselves deceived at last, since every one occasionally imposes upon himself by foolish hopes, and thus frustrates his designs. Indeed, it is not our province to promise ourselves any success. Hence let us notice how Daniel had not undertaken or approached the present business with any foolish zeal; and did not speak without due consideration, but was assured of the event by the Spirit of God.But he says, let pulse be put before us to eat, and water to drinkWe see, then, that the foul youths did not abstain from the royal food for fear of pollution; for there was no law to prevent any one drinking wine, except the Nazarites, (Numbers 6:2,) and they might eat of any kind of flesh, of which there was abundance at the royal table. Whence then sprang this scrupulousness? because, as we said yesterday, Daniel was unwilling to accustom himself to the delicacies of the palace, which would cause him to become degenerate. He wished, therefore, to nourish his body not only frugally, but abstemiously, and not to indulge in these tastes; for although he was raised to the highest honors, he was always the same as if still among the most wretched captives. There is no occasion for seeking other reasons for this abstinence of Daniel’s. For he might have fed on ordinary bread and other less delicate food; but he was content with pulse, and was continually lamenting and nourishing in his mind the remembrance of his country, of which he would have been directly forgetful if he had been plunged into those luxuries of the palace. It follows —
Bible Cross References
Daniel 1:10 Daniel 1:12 Daniel 1:16

Verse 12

Matthew Henry's Concise Bible Commentary
Their refusal to eat the king's meat.
The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.
McArther Bible Commentary
vegetables. This Hebrew word appears in a plural form in the OT only here and in verse Dan 1:16. It might refer to wheat or barley, or it could be fresh vegetables.
Bible Cross References
Revelation 2:10 Daniel 1:11 Daniel 1:13 Daniel 1:16

Verse 13

Matthew Henry's Concise Bible Commentary
Their refusal to eat the king's meat.
The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.
Bible Cross References
Daniel 1:12 Daniel 1:14

Verse 14

Matthew Henry's Concise Bible Commentary
Their refusal to eat the king's meat.
The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.
Bible Cross References
Revelation 2:10 Daniel 1:13 Daniel 1:15

Verse 15

Matthew Henry's Concise Bible Commentary
Their refusal to eat the king's meat.
The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.
EGW SDA Bible Commentary
Daniel's Tempters
—In taking this step, Daniel did not act rashly. He knew that by the time he was called to appear before the king, the advantage of healthful living would be apparent. Cause would be followed by effect. Daniel said to Melzar, who had been given charge of him and his companions: “Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat and water to drink.” Daniel knew that ten days would be time enough to prove the benefit of abstemiousness....Having done this, Daniel and his companions did still more. They did not choose as companions those who were agents of the prince of darkness. They did not go with a multitude to do evil. They secured Melzar as their friend, and there was no friction between him and them. They went to him for advice, and at the same time enlightened him by the wisdom of their deportment (The Youth's Instructor, September 6, 1900).
John Wesley's Bible Commentary
Fairer and fatter - The blessing of God upon homely fare, affords often more health and strength, than more costly fare to them that eat the fat, and drink the sweet.
John Calvin Bible Commentary
Now this surprising event took place, — Daniel contracted neither leanness nor debility from that mean food, but his face was as shirting as if he had continued to feed most delicately; hence we gather as I have already said, that he was divinely impelled to persist firmly in his own design, and not to pollute himself with the royal diet. God, therefore, testified by the result that he had advised Daniel and his companions in this their prayer and proposal. It is clear enough that there is no necessary virtue in bread to nourish us; for we are nourished by God’s secret blessing, as Moses says, Man lives not by bread alone, (Deuteronomy 8:3,) implying that the bread itself does not impart strength to men, for the bread has no life in it; how then can it afford us life? As bread possesses no virtue by itself, we are nourished by the word of God; and because God has determined that our life shall be sustained by nourishment, he has breathed its virtue into the bread — but, meanwhile, we ought to consider our life sustained neither by bread nor any other food, but by the secret blessing of God. For Moses does not speak here of either doctrine or spiritual life, but says our bodily life is cherished by God’s favor, who has endued bread and other food with their peculiar properties. This, at least, is certain, — whatever food we feed on, we are nourished and sustained by God’s gratuitous power. But the example which Daniel here mentions was singular. Hence God, as I have said, shews, by the event, how Daniel could not remain pure and spotless with his companions, otherwise than by being content with pulse and water. We must observe, for our improvement, in the first place, — we should be very careful not to become slaves of the palate, and thus be drawn off from our duty and from obedience and the fear of God, when we ought to live sparingly and be free from all luxuries. We see a this day how many feel it a very great cross if they cannot indulge at the tables of the rich, which are filled with abundance and variety of food. Others are so hardened in the enjoyment of luxuries, that they cannot be content with moderation; hence they are always wallowing in their own filth, being quite unable to renounce the delights of the palate. But Daniel sufficiently shews us, when God not only reduces us to want, but when, if necessary, all indulgences must be spontaneously rejected. Daniel indeed, as we saw yesterday, does not attach any virtue to abstinence from one kind of food or another; and all we have hitherto learnt has no other object than to teach him to guard against imminent danger, to avoid passing over to the morals of a strange nation, and so to conduct himself at Babylon as not to forget himself as a son of Abraham. But still it was necessary to renounce the luxuries of the court. Although delicate viands were provided, he rejected them of his own accord; since, as we have seen, it would be deadly pollution, not in itself but in its consequences. Thus Moses, when he fled from Egypt, passed into a new life far different from his former one; for he had lived luxuriously and honorably in the king’s palace, as if he had been the king’s grandson. But he lived sparingly in the Desert afterwards, and obtained his support by very toilsome labor. He preferred, says the Apostle, the cross of Christ to the riches of Egypt. (Hebrews 11:26.) How so? Because he could not be esteemed an Egyptian and retain the favor which had been promised to the sons of Abraham. It was a kind of self-denial always to remain in the king’s palace.We may take this test as a true proof of our frugality and temperance, if we are able to satisfy the appetite when God compels us to endure poverty and want; nay, if we can spurn the delicacies which are at hand but tend to our destruction. For it would be very frivolous to subsist entirely on pulse and water; as greater intemperance sometimes displays itself in pulse than in the best and most dainty dishes. If any one in weak health desires pulse and other such food which is injurious, he will surely be condemned for intemperance. But if he feeds on nourishing diet, as they say, and thus sustains himself, frugality will have its praise. If any one through desire of water, and being too voracious, rejects wine, this as we well know would not be praiseworthy. Hence we ought not to subsist on this kind of food to discover the greatness of Daniel’s virtue. But we ought always to direct our minds to the object of his design, namely, what he wished and what was in his power — so to live under the sway of the king of Babylon, that his whole condition should be distinct from that of the nation at large, and never to forget himself as an Israelite — and unless there had been this great difference, Daniel would have been unable to sharpen himself and to shake off his torpor, or to rouse himself from it. Daniel necessarily kept before his mind some manifest and remarkable difference which separated him from the Chaldeans; he desired pulse and water, through the injurious effects of good living. Lastly, this passage teaches us, although we should meet with nothing but the roots and leaves of trees, and even if the earth herself should deny us the least blade of grass, yet God by his blessing can make us healthy and active no less than those who abound in every comfort. God’s liberality, however, is never to be despised when he nourishes us with bread and wine and other diet; for Paul enumerates, among things worthy of praise, his knowing how to bear both abundance and penury. (Philippians 4:12) When, therefore, God bountifully offers us both meat and drink, we may soberly and frugally drink wine and cat savory food; but when he takes away from us bread and water, so that we suffer from famine, we shall find his blessing sufficient for us instead of all nutriment. For we see that Daniel and his companions were ruddy and plump, and even remarkably robust by feeding on nothing but pulse. How could this occur, unless the Lord, who nourished his people in the Desert on manna alone, when other diet was deficient, even at this day turns our food into manna, which would otherwise be injurious to us. (Exodus 16:4.) For if any one asks the medical profession, whether pulse and other leguminous plants are wholesome? they will tell us they are very injurious, since they know them to be so. But at the same time, when we have no choice of viands and cannot obtain what would conduce most to our health, if we are content with herbs and roots, the Lord, as I have said, can nourish us no less than if he put before us a table well supplied with every dainty. Temperance does not exist in the food itself, but in the palate — since we are equally intemperate if pleasure entices us to gratify the appetite on inferior food — so, again, we may remain perfectly temperate though feeding on the best diet. We must form the same opinion of the properties of various viands, which do not support us by their own inherent qualities, but by God’s blessing, as he sees fit. We sometimes see the children of the rich very emaciated, although they may receive the greatest attention. We see also the children of the country people most beautiful in form, ruddy in countenance, and healthy in condition; and yet they feed on any kind of food, and sometimes upon what is injurious. But although they are deprived of tasty sauces, yet God gives them his blessing, and their unripe fruit, pork, lard, and even herbs, which seem most unwholesome, become more nourishing than if the people abounded in every delicacy. This, therefore, must be remarked in the words of Daniel. It follows —
McArther Bible Commentary
fatter in flesh. This indicates healthiness.
Bible Cross References
Exodus 23:25 Proverbs 10:22 Daniel 1:14

Verse 16

Matthew Henry's Concise Bible Commentary
Their refusal to eat the king's meat.
The interest we think we make for ourselves, we must acknowledge to be God's gift. Daniel was still firm to his religion. Whatever they called him, he still held fast the spirit of an Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special care that they partake not of her sins. It is much to the praise of young people, not to covet or seek the delights of sense. Those who would excel in wisdom and piety, must learn betimes to keep the body under. Daniel avoided defiling himself with sin; and we should more fear that than any outward trouble. It is easier to keep temptation at a distance, than to resist it when near. And we cannot better improve our interest in any with whom we have found favour, than to use it to keep us from sin. People will not believe the benefit of avoiding excess, and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more, even for the comfort of this life, than sinful indulgence.
John Calvin Bible Commentary
After Melsar saw it possible to gratify Daniel and his companions without danger and promote his own profit, he was humane and easily dealt with, and had no need of long disputation. For an intervening obstacle often deters us from the pursuit of gain, and we forbear to seek what we very much crave when it requires oppressive labor; but when our profit is at hand, and we are freed from all danger, then every one naturally pursues it. We see, then, what Daniel means in this verse, namely, when Melsar saw the usefulness of this plan, and the possibility of his gaining by the diet assigned by the king to the four youths, then he gave them pulse. But we must notice also Daniel’s intention. He wishes to shew that we ought not to ascribe it to the kindness of man, that he and his companions could preserve themselves pure and unspotted. Why so? Because he never could have obtained anything from this man Melsar, until he perceived it could be granted safely. Since, therefore, Melsar consulted his own advantage and his private interest, and wished to escape all risks and hazards, we easily gather that the benefit is not to be ascribed entirely to him. Daniel and his companions obtained their wish, but God’s providence rendered this man tractable, and governed the whole event. Meanwhile, God openly shews how all the praise was due to himself, purposely to exercise the gratitude of Daniel and his associates.
Bible Cross References
Daniel 1:11 Daniel 1:12

Verse 17

Matthew Henry's Concise Bible Commentary
Their improvement in wisdom.
Daniel and his fellows kept to their religion; and God rewarded them with eminence in learning. Pious young persons should endeavour to do better than their fellows in useful things; not for the praise of man, but for the honour of the gospel, and that they may be qualified for usefulness. And it is well for a country, and for the honour of a prince, when he is able to judge who are best fitted to serve him, and prefers them on that account. Let young men steadily attend to this chapter; and let all remember that God will honour those who honour him, but those who despise him shall be lightly esteemed.
EGW SDA Bible Commentary
God's Blessing No Substitute for Effort
—When the four Hebrew youth were receiving an education for the king's court in Babylon, they did not feel that the blessing of the Lord was a substitute for the taxing effort required of them. They were diligent in study; for they discerned that through the grace of God their destiny depended upon their own will and action. They were to bring all their ability to the work; and by close, severe taxation of their powers, they were to make the most of their opportunities for study and labor.While these youth were working out their own salvation, God was working in them to will and to do of His good pleasure. Here are revealed the conditions of success. To make God's grace our own, we must act our part. The Lord does not propose to perform for us either the willing or the doing. His grace is given to work in us to will and to do, but never as a substitute for our effort. Our souls are to be aroused to cooperate. The Holy Spirit works in us, that we may work out our own salvation. This is the practical lesson the Holy Spirit is striving to teach us (The Youth's Instructor, August 20, 1903).
EGW SDA Bible Commentary
Honor Without Exaltation
—Daniel and his three companions had a special work to do. Although greatly honored in this work, they did not become in any way exalted. They were scholars, being skilled in secular as well as religious knowledge; but they had studied science without being corrupted. They were well-balanced because they had yielded themselves to the control of the Holy Spirit. These youth gave to God all the glory of their secular, scientific, and religious endowments. Their learning did not come by chance; they obtained knowledge by the faithful use of their powers; and God gave them skill and understanding.True science and Bible religion are in perfect harmony. Let the students in our schools learn all they possibly can. But, as a rule, let them be educated in our own institutions. Be careful how you advise them to go to other schools, where error is taught, in order to complete their education. Do not give them the impression that greater educational advantages are to be obtained by mingling with those who do not seek wisdom from God. The great men of Babylon were willing to be benefited by the instruction that God gave through Daniel, to help the king out of his difficulty by the interpretation of his dream. But they were anxious to mix in their heathen religion with that of the Hebrews. Had Daniel and his fellows consented to such a compromise, they would, in the view of the Babylonians, have been complete as statesmen, fit to be entrusted with the affairs of the kingdom. But the four Hebrews entered into no such arrangement. They were true to God, and God upheld them and honored them. The lesson is for us. “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Letter 57, 1896).
Bible Cross References
Acts 7:22 1 Kings 3:12 1 Kings 3:28 2 Chronicles 26:5 Job 32:8 Daniel 1:4 Daniel 1:18 Daniel 1:20 Daniel 2:19 Daniel 2:21 Daniel 2:23 Daniel 2:30 Daniel 7:1 Daniel 8:1 Daniel 10:1

Verse 18

Matthew Henry's Concise Bible Commentary
Their improvement in wisdom.
Daniel and his fellows kept to their religion; and God rewarded them with eminence in learning. Pious young persons should endeavour to do better than their fellows in useful things; not for the praise of man, but for the honour of the gospel, and that they may be qualified for usefulness. And it is well for a country, and for the honour of a prince, when he is able to judge who are best fitted to serve him, and prefers them on that account. Let young men steadily attend to this chapter; and let all remember that God will honour those who honour him, but those who despise him shall be lightly esteemed.
John Calvin Bible Commentary
Now, Daniel relates how he and his companions were brought forward at a fixed time, since three years was appointed by the king for their instruction in all the science of the Chaldees and on that account the prefect of the eunuchs produces them. He shews how he and his companions were approved by the king, and were preferred to all the rest. By these words he confirms my remark, that the Lord through a long interval had adorned them with much favor, by rendering them conspicuous throughout the royal palace, while the king himself acknowledged something uncommon in them. He, as well as the courtiers, ought all to entertain such an opinion concerning these four youths, as should express his sincere reverence for them. Then God wished to illustrate his own glory, since without doubt the king was compelled to wonder how they could surpass all the Chaldeans. This monarch had spared no expense on his own people, and had not neglected to instruct them; but when he saw foreigners and captives so superior, a spirit of rivalry would naturally spring up within him. But, as I have already said, God wished to extol himself in the person of his servants, so that the king might be compelled to acknowledge something divine in these young men. Whence, then, was this superiority? for the Chaldeans boasted of their wisdom from their birth, and esteemed other nations as barbarians. The Jews, they would argue, are eminent beyond all others; verily the God whom they worship distributes at his will talent and perception, since no one is naturally gifted unless he receives this grace from heaven. God, therefore, must necessarily be glorified, because Daniel and his comrades very far surpassed the Chaldeans. Thus God usually causes his enemies to gaze with wonder on his power, even when they most completely shun the light. For what did King Nebuchadnezzar propose, but to extinguish the very remembrance of God? For he wished to have about him Jews of noble family, who should oppose the very religion in which they were born. But God frustrated this plan of the tyrant’s, and took care to make his own name more illustrious. It now follows.
Bible Cross References
Daniel 1:17 Daniel 1:19

Verse 19

Matthew Henry's Concise Bible Commentary
Their improvement in wisdom.
Daniel and his fellows kept to their religion; and God rewarded them with eminence in learning. Pious young persons should endeavour to do better than their fellows in useful things; not for the praise of man, but for the honour of the gospel, and that they may be qualified for usefulness. And it is well for a country, and for the honour of a prince, when he is able to judge who are best fitted to serve him, and prefers them on that account. Let young men steadily attend to this chapter; and let all remember that God will honour those who honour him, but those who despise him shall be lightly esteemed.
John Wesley's Bible Commentary
Before - Both in the presence chamber, and in the council chamber, to try their proficiency; this shews the king's ability and judgment, how else could he discern their fitness, and their excellency above others.
Bible Cross References
Genesis 41:46 Daniel 1:5 Daniel 1:6 Daniel 1:7 Daniel 1:18 Daniel 2:13 Daniel 3:29

Verse 20

Matthew Henry's Concise Bible Commentary
Their improvement in wisdom.
Daniel and his fellows kept to their religion; and God rewarded them with eminence in learning. Pious young persons should endeavour to do better than their fellows in useful things; not for the praise of man, but for the honour of the gospel, and that they may be qualified for usefulness. And it is well for a country, and for the honour of a prince, when he is able to judge who are best fitted to serve him, and prefers them on that account. Let young men steadily attend to this chapter; and let all remember that God will honour those who honour him, but those who despise him shall be lightly esteemed.
EGW SDA Bible Commentary
Honor Without Exaltation
—Daniel and his three companions had a special work to do. Although greatly honored in this work, they did not become in any way exalted. They were scholars, being skilled in secular as well as religious knowledge; but they had studied science without being corrupted. They were well-balanced because they had yielded themselves to the control of the Holy Spirit. These youth gave to God all the glory of their secular, scientific, and religious endowments. Their learning did not come by chance; they obtained knowledge by the faithful use of their powers; and God gave them skill and understanding.True science and Bible religion are in perfect harmony. Let the students in our schools learn all they possibly can. But, as a rule, let them be educated in our own institutions. Be careful how you advise them to go to other schools, where error is taught, in order to complete their education. Do not give them the impression that greater educational advantages are to be obtained by mingling with those who do not seek wisdom from God. The great men of Babylon were willing to be benefited by the instruction that God gave through Daniel, to help the king out of his difficulty by the interpretation of his dream. But they were anxious to mix in their heathen religion with that of the Hebrews. Had Daniel and his fellows consented to such a compromise, they would, in the view of the Babylonians, have been complete as statesmen, fit to be entrusted with the affairs of the kingdom. But the four Hebrews entered into no such arrangement. They were true to God, and God upheld them and honored them. The lesson is for us. “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Letter 57, 1896).
EGW SDA Bible Commentary
Spirituality and Intellect Grow Together
—As in the case of Daniel, in exact proportion as the spiritual character is developed, the intellectual capabilities are increased (The Review and Herald, March 22, 1898).
John Wesley's Bible Commentary
The king enquired - This is a farther confirmation of the king's noble endowments, and of his great care whom he chose to be in offices of trust, namely persons excellently qualified to serve him in the great affairs of the kingdom. And thus did God pour contempt upon the pride of the Chaldeans, and put honour on the low estate of his people.
McArther Bible Commentary
ten times better. This probably uses the number qualitatively to signify fullness or completeness, i.e., they displayed incredible skill in answering, beyond the performance of other men who spoke without God's help. Compare this with "ten days" (Dan 1:12-15) which is quantitative, since it refers to an actual passage of time.
Bible Cross References
Genesis 31:7 Genesis 41:8 Numbers 14:22 1 Kings 4:30 1 Kings 4:31 Nehemiah 4:12 Job 19:3 Isaiah 19:3 Ezekiel 28:3 Daniel 1:17 Daniel 2:2 Daniel 2:13 Daniel 2:27 Daniel 2:28 Daniel 4:9 Daniel 4:18 Daniel 5:7

Verse 21

Matthew Henry's Concise Bible Commentary
Their improvement in wisdom.
Daniel and his fellows kept to their religion; and God rewarded them with eminence in learning. Pious young persons should endeavour to do better than their fellows in useful things; not for the praise of man, but for the honour of the gospel, and that they may be qualified for usefulness. And it is well for a country, and for the honour of a prince, when he is able to judge who are best fitted to serve him, and prefers them on that account. Let young men steadily attend to this chapter; and let all remember that God will honour those who honour him, but those who despise him shall be lightly esteemed.
John Wesley's Bible Commentary
Continued - in the court of Babylon until Cyrus, and then he was in the Persian court, and he lived in honour and high employment all that time, yea, after Cyrus began to reign. For (Daniel 10:1) , he had visions and revelations in the third year of Cyrus.
John Calvin Bible Commentary
Expositors are puzzled with this verse, because, as we shall afterwards see, the Vision occurred to Daniel in the third year of . Some explain the wordהיה,haiah, by to be “broken;” but this is by no means in accordance with the history. Their opinion is right who say that Daniel continued to the first year of the reign of Cyrus in the discharge of the prophetic office, although expositors do not openly say so; but I state openly what they say obscurely. For since he afterwards set out into Media, they say this change is denoted here. But we may understand the words better in the sense of Daniel’s flourishing among the Chaldeans and Assyrians, and being acknowledged as a celebrated Prophet; because he is known to have interpreted King Belshszzar’s vision, on the very night on which he was slain. The word here is simple and complete —he was— but it depends on the succeeding ones, since he always obtained the confidence and authority of a Prophet with the kings of Babylon. This, then, is the true sense.
McArther Bible Commentary
first year. Cyrus of Persia conquered Babylon in 539 B.C. His third year, in Dan 10:1, is the latest historical year that Daniel mentions (cf. Ezr. 1:1-2:1).
Bible Cross References
Daniel 6:28 Daniel 10:1