1In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. 2The Lord gave Jehoiakim king of Judah into his hand, along with some of the vessels of the house of God; and he brought them to the land of Shinar, to the house of his god, and he brought the vessels into the treasury of his god.

      3Then the king ordered Ashpenaz, the chief of his officials, to bring in some of the sons of Israel, including some of the royal family and of the nobles, 4youths in whom was no defect, who were good-looking, showing intelligence in every branch of wisdom, endowed with understanding and discerning knowledge, and who had ability for serving in the king’s court; and he ordered him to teach them the literature and language of the Chaldeans. 5The king appointed for them a daily ration from the king’s choice food and from the wine which he drank, and appointed that they should be educated three years, at the end of which they were to enter the king’s personal service. 6Now among them from the sons of Judah were Daniel, Hananiah, Mishael and Azariah. 7Then the commander of the officials assigned new names to them; and to Daniel he assigned the name Belteshazzar, to Hananiah Shadrach, to Mishael Meshach and to Azariah Abed-nego.

Daniel’s Resolve

      8But Daniel made up his mind that he would not defile himself with the king’s choice food or with the wine which he drank; so he sought permission from the commander of the officials that he might not defile himself. 9Now God granted Daniel favor and compassion in the sight of the commander of the officials, 10and the commander of the officials said to Daniel, “I am afraid of my lord the king, who has appointed your food and your drink; for why should he see your faces looking more haggard than the youths who are your own age? Then you would make me forfeit my head to the king.” 11But Daniel said to the overseer whom the commander of the officials had appointed over Daniel, Hananiah, Mishael and Azariah, 12“Please test your servants for ten days, and let us be given some vegetables to eat and water to drink. 13“Then let our appearance be observed in your presence and the appearance of the youths who are eating the king’s choice food; and deal with your servants according to what you see.”

      14So he listened to them in this matter and tested them for ten days. 15At the end of ten days their appearance seemed better and they were fatter than all the youths who had been eating the king’s choice food. 16So the overseer continued to withhold their choice food and the wine they were to drink, and kept giving them vegetables.

      17As for these four youths, God gave them knowledge and intelligence in every branch of literature and wisdom; Daniel even understood all kinds of visions and dreams.

      18Then at the end of the days which the king had specified for presenting them, the commander of the officials presented them before Nebuchadnezzar. 19The king talked with them, and out of them all not one was found like Daniel, Hananiah, Mishael and Azariah; so they entered the king’s personal service. 20As for every matter of wisdom and understanding about which the king consulted them, he found them ten times better than all the magicians and conjurers who were in all his realm. 21And Daniel continued until the first year of Cyrus the king.

Parallel Verses

New American Standard Bible (©1995)
In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it.

GOD'S WORD® Translation (©1995)
In the third year of the reign of King Jehoiakim of Judah, King Nebuchadnezzar of Babylon came to Jerusalem and attacked it.

King James Bible
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.

Douay-Rheims Bible
In the third year of the reign of Joakim king of Juda, Nabuchodonosor king of Babylon came to Jerusalem, and besieged it.

Darby Bible Translation
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.

English Revised Version
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.

Webster's Bible Translation
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon to Jerusalem, and besieged it.

World English Bible
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon to Jerusalem, and besieged it.

Young's Literal Translation
In the third year of the reign of Jehoiakim king of Judah, come hath Nebuchadnezzar king of Babylon to Jerusalem, and layeth siege against it;

Cross References

2 Kings 24:1 In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant for three years; then he turned and rebelled against him.

2 Chronicles 36:5 Jehoiakim was twenty-five years old when he became king, and he reigned eleven years in Jerusalem; and he did evil in the sight of the LORD his God.

2 Chronicles 36:6 Nebuchadnezzar king of Babylon came up against him and bound him with bronze chains to take him to Babylon.

Isaiah 39:7 And some of your sons who will issue from you, whom you will beget, will be taken away, and they will become officials in the palace of the king of Babylon.'"

Jeremiah 25:1 The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (that was the first year of Nebuchadnezzar king of Babylon),

Jeremiah 35:1 The word which came to Jeremiah from the LORD in the days of Jehoiakim the son of Josiah, king of Judah, saying,

Jeremiah 35:11 "But when Nebuchadnezzar king of Babylon came up against the land, we said, 'Come and let us go to Jerusalem before the army of the Chaldeans and before the army of the Arameans.' So we have dwelt in Jerusalem."

Jeremiah 36:1 In the fourth year of Jehoiakim the son of Josiah, king of Judah, this word came to Jeremiah from the LORD, saying,

Jeremiah 45:1 This is the message which Jeremiah the prophet spoke to Baruch the son of Neriah, when he had written down these words in a book at Jeremiah's dictation, in the fourth year of Jehoiakim the son of Josiah, king of Judah, saying:

Jeremiah 50:1 The word which the LORD spoke concerning Babylon, the land of the Chaldeans, through Jeremiah the prophet:

Jeremiah 52:12 Now on the tenth day of the fifth month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan the captain of the bodyguard, who was in the service of the king of Babylon, came to Jerusalem.

Jeremiah 52:28 These are the people whom Nebuchadnezzar carried away into exile: in the seventh year 3,023 Jews;

Daniel 5:13 Then Daniel was brought in before the king. The king spoke and said to Daniel, "Are you that Daniel who is one of the exiles from Judah, whom my father the king brought from Judah?

Commentary

Matthew Henry's Whole Bible Commentary

An Exposition, With Practical Observations, of The Book of the Prophet Daniel

The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off. Let us enquire, I. Concerning this prophet His Hebrew name was Daniel, which signifies the judgment of God; his Chaldean name was Belteshazzar. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: Thou art wiser then Daniel, Eze. 38:3. He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, Eze. 14:14. He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the Hagiographa, not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were (ch. 6), and mortifying himself as other prophets did, when he ate no pleasant bread (10:3), and fainting sick when he was under the power of the Spirit of prophecy, 8:27. Another reason they pretend is because he wrote his book in a heathen country, and there had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah's coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the greatest of the prophets, nay, the angel Gabriel calls him a man greatly beloved. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake of we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old. II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel's time to the coming of the Messiah. Our Saviour intimates the difficulty of apprehending the sense of Daniel's prophecies when, speaking of them, he says, Let him that readeth understand, Mt. 24:15. The first chapter, and the first three verses of the second chapter, are in Hebrew; thence to the eighth chapter is in the Chaldee dialect; and thence to the end is in Hebrew. Mr. Broughton observes that, as the Chaldeans were kind to Daniel, and gave cups of cold water to him when he requested it, rather than the king's wine, God would not have them lose their reward, but made that language which they taught him to have honour in his writings through all the world, unto this day. Daniel, according to his computation, continues the holy story from the first surprising of Jerusalem by the Chaldean Babel, when he himself was carried away captive, until the last destruction of it by Rome, the mystical Babel, for so far forward his predictions look, 9:27. The fables of Susannah, and of Bel and the Dragon, in both which Daniel is made a party, are apocryphal stories, which we think we have no reason to give any credit to, they being never found in the Hebrew or Chaldee, but only in the Greek, nor ever admitted by the Jewish church. There are some both of the histories and of the prophecies of this book that bear date in the latter end of the Chaldean monarchy, and others of both that are dated in the beginning of the Persian monarchy. But both Nebuchadnezzar's dream, which Daniel interpreted, and his own visions, point at the Grecian and Roman monarchies, and very particularly at the Jews' troubles under Antiochus, which it would be of great use to them to prepare for; as his fixing the very time for the coming of the Messiah was of use to all those that waited for the consolation of Israel, and is to us, for the confirming of our belief, That this is he who should come, and we are to look for no other.

Chapter 1

This chapter gives us a more particular account of the beginning of Daniel's life, his original and education, than we have of any other of the prophets. Isaiah, Jeremiah, and Ezekiel, began immediately with divine visions; but Daniel began with the study of human learning, and was afterwards honoured with divine visions; such variety of methods has God taken in training up men for the service of his church. We have here, I. Jehoiakim's first captivity (v. 1, 2), in which Daniel, with others of the seed-royal, was carried to Babylon. II. The choice made of Daniel, and some other young men, to be brought up in the Chaldean literature, that they might be fitted to serve the government, and the provision made for them (v. 3-7). III. Their pious refusal to eat the portion of the king's meat, and their determining to live upon pulse and water, which, having tried it, the master of the eunuchs allowed them to do, finding that it agreed very well with them (v. 8-16). IV. Their wonderful improvement, above all their fellows, in wisdom and knowledge (v. 17-21).

Verses 1-7

We have in these verses an account,

I. Of the first descent which Nebuchadnezzar, king of Babylon, in the first year of his reign, made upon Judah and Jerusalem, in the third year of the reign of Jehoiakim, and his success in that expedition (v. 1, 2.): He besieged Jerusalem, soon made himself master of it, seized the king, took whom he pleased and what he pleased away with him, and then left Jehoiakim to reign as tributary to him, which he did about eight years longer, but then rebelled, and it was his ruin. Now from this first captivity most interpreters think the seventy years are to be dated, though Jerusalem was not destroyed, nor the captivity completed, till about nineteen years after, In that first year Daniel was carried to Babylon, and there continued the whole seventy years (see v. 21), during which time all nations shall serve Nebuchadnezzar, and his son, and his son's son, Jer. 25:11. This one prophet therefore saw within the compass of his own time the rise, reign, and ruin of that monarchy; so that it was res unius aetatis-the affair of a single age, such short-lived things are the kingdoms of the earth; but the kingdom of heaven is everlasting. The righteous, that see them taking root, shall see their fall, Job 5:3; Prov. 29:16. Mr. Broughton observes the proportion of times in God's government since the coming out of Egypt: thence to their entering Canaan forty years, thence seven years to the dividing of the land, thence seven Jubilees to the first year of Samuel, in whom prophecy began, thence to this first year of the captivity seven seventies of years, 490 (ten Jubilees), thence to the return one seventy, thence to the death of Christ seven seventies more, thence to the destruction of Jerusalem forty years.

II. The improvement he made of this success. He did not destroy the city or kingdom, but did that which just accomplished the first threatening of mischief by Babylon. It was denounced against Hezekiah, for showing his treasures to the king of Babylon's ambassadors (Isa. 39:6, 7), that the treasures and the children should be carried away, and, if they had been humbled and reformed by this, hitherto the king of Babylon's power and success should have gone, but no further. If less judgments do the work, God will not send greater; but, if not, he will heat the furnace seven times hotter. Let us see what was now done. 1. The vessels of the sanctuary were carried away, part of them, v. 2. They fondly trusted to the temple to defend them, though they went on in their iniquity. And now, to show them the vanity of that confidence, the temple is first plundered. Many of the holy vessels which used to be employed in the service of God were taken away by the king of Babylon, those of them, it is likely, which were most valuable, and he brought them as trophies of victory to the house of his god, to whom, with a blind devotion, he gave praise of his success; and having appropriated these vessels, in token of gratitude, to his god, he put them in the treasury of his temple. See the righteousness of God; his people had brought the images of other gods into his temple, and now he suffers the vessels of the temple to be carried into the treasuries of those other gods. Note, When men profane the vessels of the sanctuary with their sins it is just with God to profane them by his judgments. It is probable that the treasures of the king's house were rifled, as was foretold, but particular mention is made of the taking away of the vessels of the sanctuary because we shall find afterwards that the profanation of them was that which filled up the measure of the Chaldeans' iniquity, ch. 5:3. But observe, It was only part of them that went now; some were left them yet upon trial, to see if they would take the right course to prevent the carrying away of the remainder. See Jer. 27:18. 2. The children and young men, especially such as were of noble or royal extraction, that were sightly and promising, and of good natural parts, were carried away. Thus was the iniquity of the fathers visited upon the children. These were taken away by Nebuchadnezzar, (1.) As trophies, to be made a show of for the evidencing and magnifying of his success. (2.) As hostages for the fidelity of their parents in their own land, who would be concerned to conduct themselves well that their children might have the better treatment. (3.) As a seed to serve him. He took them away to train them up for employments and preferments under him, either out of an unaccountable affectation, which great men often have, to be attended by foreigners, though they be blacks, rather than by those of their own nation, or because he knew that there were no such witty, sprightly, ingenious young men to be found among his Chaldeans as abounded among the youth of Israel; and, if that were so, it was much for the honour of the Jewish nation, as of an uncommon genius above other people, and a fruit of the blessing. But it was a shame that a people who had so much wit should have so little wisdom and grace. Now observe, [1.] The directions which the king of Babylon gave for the choice of these youths, v. 4. They must not choose such as were deformed in body, but comely and well-favoured, whose countenances were indexes of ingenuity and good humour. But that is not enough; they must be skilful in all wisdom, and cunning, or well-seen in knowledge, and understanding science, such as were quick and sharp, and could give a ready and intelligent account of their own country and of the learning they had hitherto been brought up in. He chose such as were young, because they would be pliable and tractable, would forget their own people and incorporate with the Chaldeans. He had an eye to what he designed them for; they must be such as had ability in them to stand in the king's palace, not only to attend his royal person, but to preside in his affairs. This is an instance of the policy of this rising monarch, now in the beginning of his reign, and was a good omen of his prosperity, that he was in care to raise up a succession of persons fit for public business. He did not, like Ahasuerus, appoint them to choose him out young women for the service of his government. It is the interest of princes to have wise men employed under them; it is therefore their wisdom to take care for the finding out and training up of such. It is the misery of this world that so many who are fit for public stations are buried in obscurity, and so many who are unfit for them are preferred to them. [2.] The care which he took concerning them. First, For their education. He ordered that they should be taught the learning and tongue of the Chaldeans. They are supposed to be wise and knowing young men, and yet they must be further taught. Give instructions to a wise man and he will increase in learning. Note, Those that would do good in the world when they grow up must learn when they are young. That is the learning age; if that time be lost, it will hardly be redeemed. It does not appear that Nebuchadnezzar designed they should learn the unlawful arts that were used among the Chaldeans, magic and divination; if he did, Daniel and his fellows would not defile themselves with them. Nay, we do not find that he ordered them to be taught the religion of the Chaldeans, by which it appears That he was at this time no bigot; if men were skilful and faithful, and fit for his business, it was not material to him what religion they were of, provided they had but some religion. They must be trained up in the language and laws of the country, in history, philosophy, and mathematics, in the arts of husbandry, war, and navigation, in such learning as might qualify them to serve their generation. Note, It is real service to the public to provide for the good education of the youth. Secondly, For their maintenance. He provided for them three years, not only necessaries, but dainties for their encouragement in their studies. They had daily provision of the king's meat, and of the wine which he drank, v. 5. This was an instance of his generosity and humanity; though they were captives, he considered their birth and quality, their spirit and genius, and treated them honourably, and studied to make their captivity easy to them. There is a respect due to those who are well-born and bred when they have fallen into distress. With a liberal education there should be a liberal maintenance.

III. A particular account of Daniel and his fellows. They were of the children of Judah, the royal tribe, and probably of the house of David, which had grown a numerous family; and God told Hezekiah that of the children that should issue from him some should be taken and made eunuchs, or chamberlains, in the palace of the king of Babylon. The prince of the eunuchs changed the names of Daniel and his fellows, partly to show his authority over them and their subjection to him, and partly in token of their being naturalized and made Chaldeans. Their Hebrew names, which they received at their circumcision, had something of God, or Jah, in them: Daniel-God is my Judge; Hananiah-The grace of the Lord; Mishael-He that is the strong God; Azariah-The Lord is a help. To make them forget the God of their fathers, the guide of their youth, they give them names that savour of the Chaldean idolatry. Belteshazzar signifies the keeper of the hidden treasures of Bel; Shadrach-The inspiration of the sun, which the Chaldeans worshipped; Meshach-Of the goddess Shach, under which name Venus was worshipped; Abed-nego, The servant of the shining fire, which they worshipped also. Thus, though they would not force them from the religion of their fathers to that of their conquerors, yet they did what they could by fair means insensibly to wean them from the former and instil the latter into them. Yet see how comfortably they were provided for; though they suffered for their fathers' sins they were preferred for their own merits, and the land of their captivity was made more comfortable to them than the land of their nativity at this time would have been.

Calvin's Commentary

1. In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.

1. Anno tertio regni Jehoiakim regis Jehudah venit Nebuchadnezzar rex Jerosolyma Babylonis, et obsedit eam.

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.

2. Et tradidit Deus in manum regis Jehoiakim Regem Jehuda, et partem vasorum domus Dei, et traduxit ea, [66] in terram Sinear in domum dei sui [67] quod vas a posuerit in domo thesauri dei sui.

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 [3]the third year of Jehoiakim 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 [4]the first King Nebuchadnezzar, 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 says [5]the son was sent by his father against 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. [68] 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. [69]

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 nation by 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, and Psalm 99:1, and Isaiah 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 --

Footnotes:

[66] Or eos. Either may be read; for the Hebrews do not use the neuter gender; yet I had rather use the neuter gender, on account of what follows. -- Calvin.

[67] This would not suit either the king or the captives: hence the Prophet seems to speak of "vessels;" and a repetition of the same sentence afterwards follows. -- Calvin,.

[68] Calvin's expression is tam brutus homo in Latin, and si stupide et brutal in French; but he is evidently too severe on so valuable an analyst, who, in so many passages, confirms and elucidates the scriptural narrative. Besides, Calvin seems to have overlooked the passage in his Antiq., lib. 11. cap. 8, section 5, where this Book is mentioned, and its contents alluded to at length.

[69] Much light has been. thrown upon the chronology of these times since the age of Calvin: later Commentators have dated from the third year of Jehoiakim's restoration to his kingdom after his rebellion. See 2 Kings 24:2, 3. The subject is discussed with clearness by Bleek in his Theology. Zeitschrist. Pt. in. p. 28O, etc.; and R. Sal. Jarchi on this passage may be consulted, p. 735, edit. Gotham, 1713. See Dissertation at the end of this Volume.

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Appendix v. Rabbinic Theology and Literature
1. The Traditional Law. - The brief account given in vol. i. p. 100, of the character and authority claimed for the traditional law may here be supplemented by a chronological arrangement of the Halakhoth in the order of their supposed introduction or promulgation. In the first class, or Halakhoth of Moses from Sinai,' tradition enumerates fifty-five, [6370] which may be thus designated: religio-agrarian, four; [6371] ritual, including questions about clean and unclean,' twenty-three; [6372] concerning …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Whether Curiosity Can be About Intellective Knowledge?
Objection 1: It would seem that curiosity cannot be about intellective knowledge. Because, according to the Philosopher (Ethic. ii, 6), there can be no mean and extremes in things which are essentially good. Now intellective knowledge is essentially good: because man's perfection would seem to consist in his intellect being reduced from potentiality to act, and this is done by the knowledge of truth. For Dionysius says (Div. Nom. iv) that "the good of the human soul is to be in accordance with reason," …
Saint Thomas Aquinas—Summa Theologica

In the Lions' Den
[This chapter is based on Daniel 6.] When Darius the Median took the throne formerly occupied by the Babylonian rulers, he at once proceeded to reorganize the government. He "set over the kingdom an hundred and twenty princes; . . . and over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought …
Ellen Gould White—The Story of Prophets and Kings

Upon Our Lord's SermonOn the Mount
Discourse 7 "Moreover when ye fast, be not, as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: And thy Father, which seeth in secret, shall reward thee openly." Matthew 6:16-18. 1. It has been the endeavour of Satan, from the beginning of the world, …
John Wesley—Sermons on Several Occasions