Daniel

Believers Church Bible Commentary

Paul M. Lederach

• Publisher: Herald Press
• Year: 1994
• Print ISBN: 9780836136630
• eBook ISBN: 9780836198249
• Topic: Theology & Religion
• Subtopic: Biblical Commentary

Paul M. Lederach presents the stories and dream-visions of Daniel with wisdom drawn from years of developing curriculum materials and teaching and preaching in the church. He sees in Daniel a persistent call to endurance and loyality to God, even while believers suffer for their faith, pray for deliverance, and speak truth to kings. God’s reign is ever present and moving to fullness in God's own way. Although ruling beasts may rampage for a while, God is sovereign over history and cuts their time short.

This Old Testament apocalyptic book interprets ancient history through signs and symbols. It predicts a future in which martyrs are raised to everlasting life and share in the triumph of God’s kingdom, which shall fill the whole earth.

Part 1

Introduction

Daniel 1:1-21 (in Hebrew)

Faithfulness in an Alien World

PREVIEW

In a skillful way, the first chapter of Daniel brings together an immense amount of material providing background information and theological insights necessary for understanding the stories to follow. Daniel 1 is in Hebrew, like chapters 8 through 12, while Daniel 2:4b—7:28 are in Aramaic. The two languages suggest that the book of Daniel is addressed both to Jews and to all peoples and nations of the world. Aramaic in the time of Daniel was the international language of commerce, much like Koine Greek in the time of Paul and English today. The Hebrew beginning and ending enabled the book to speak authoritatively to the Jewish community.

The first chapter makes these contributions:

1. It ties the book of Daniel to history. The names of rulers and specific dates are recorded. This suggests that the narratives to follow are not fairy tales, beginning with “once upon a time.” They are to be considered as stories of real people in difficult situations.

2. The God of the Hebrews is more than a tribal deity. God oversees history; this prepares for the later teaching that even though evil has sway for a time, God’s reign will ultimately prevail. God’s activity is not limited to Palestine, and his concern is broader than the Israelites. Thus God let Jehoiakim fall into the power of Nebuchadnezzar at Jerusalem. In Babylon, God allowed Daniel to receive official favor and gave knowledge and skill to Daniel and his companions.

3. Daniel 1 explains how the vessels from the temple in Jerusalem came to Babylon. This is important for the story in chapter 5.

4. It tells how Daniel and his companions arrived in Babylon.

5. It provides biographical information about Daniel and his companions. They meet the qualifications Nebuchadnezzar established for persons to be trained for civil service.

6. The chapter accepts selected changes in lifestyle as right and necessary in order to live and serve in another culture.

7. It introduces the theme, developed in the rest of the stories, that allegiance to God takes precedence over all other commitments. Changes in lifestyle dare not frustrate or jeopardize that primary allegiance.

8. Daniel 1 anticipates conflicts to follow. When aliens outdo natives in tasks for which the latter feel especially competent, hostility erupts. The king observes that the captives are ten times more competent than the magicians and enchanters in Babylon. That judgment will be tested!

9. It notes the lengthy span of time in which Daniel serves in Babylon, making the point that Daniel, a representative of the people of God, continues in positions of power and responsibility until the end of the exile.

OUTLINE

Historical Introduction, 1:1-2

1:1	The National Crisis
1:2	How the Sacred Vessels Arrived in Babylon

Nebuchadnezzar’s Plan for the Captives, 1:3-5

1:3-4	Qualifications and Education
1:5	The Food and Drink

Ashpenaz’s Selection, 1:6-7

Daniel’s Decision and Proposal, 1:8-16

1:8	Rejecting the King’s Food
1:9-14	The Test
1:15-16z	Results of the Test

Negotiating the Training, 1:17-20

Historical Note, 1:21

EXPLANATORY NOTES
Historical Introduction 1:1-2

Accounts of Nebuchadnezzar’s 598-597 B.C. siege of Jerusalem and earlier raids on it are found in 2 Kings 24:1-17 and 2 Chronicles 36:5-10. This was followed by the first major deportation of Jews. Then in 587-586 B.C. Nebuchadnezzar razed Jerusalem and took into exile those not killed (2 Kings 25; 2 Chron. 36:17-21). This was the second major deportation. [Chronology, p. 283.] Jeremiah referred to Nebuchadnezzar as God’s servant to bring punishment to Jerusalem and Judah for refusing to obey God’s word. Jeremiah also predicted that the land would be a waste and that the people would serve the king of Babylon seventy years (Jer. 25:1-14). [Nebuchadnezzar, p. 293.]

Jehoiakim ascended the throne of Judah in 609 B.C., after Josiah was mortally injured at Megiddo while meeting (or opposing?) the armies of Egypt under Neco (2 Kings 23:29). [Kings of Judah, p. 288.] In 605 B.C., the Babylonians met the Egyptians and Assyrian remnants at Carchemish. Carchemish was a city that commanded a ford of the Euphrates River. It represented Egypt’s far-flung advance into Asia. There Nebuchadnezzar (a Jewish form of Nebuchadrezzar, Jer. 21:2), the crown prince of Babylon, defeated Neco, king of Egypt (Jer. 46:2; 2 Kings 24:1, 7). But then he had to rush home to be crowned king because of the death of his father, Nabopolassar. Since Judah had been a vassal state of Egypt, Nebuchadnezzar’s victory at Carchemish soon brought Judah and Jerusalem under Babylon, likely by the end of 604 B.C. [Babylon/Chaldea, p. 281]

If Nebuchadnezzar besieged Jerusalem in the third year of Jehoiakim (Dan. 1:1), that would have been 606 B.C. Yet Nebuchadnezzar did not become king until 605 B.C., the fourth year of Jehoiakim (Jer. 25:1). The Egyptian and early Palestinian systems count beginning months of a reign prior to New Year’s Day as one year—making Nebuchadnezzar’s first year the same as Jehoiakim’s fourth year (Jer. 25:1). The Babylonian and the later Palestinian reckonings begin the tally for each king from the first full regnal year beginning at New Year, after a part year of accession. This pattern might have produced a count of the third year of Jehoiakim’s reign if Nebuchadnezzar besieged Jerusalem as soon as he became king (Dan. 1:1). But it took Nebuchadnezzar several years to subdue the cities of Syria-Palestine. More plausibly, the third year of the reign of King Johoiakim means the “three years” of Jehoiakim serving Babylon, paying taxes 603-601 B.C., before he rebelled (2 Kings 24:1). By 601 B.C., Nebuchadnezzar had Syria-Palestine secured enough to attack Egypt, but was beaten back. This encouraged Jehoiakim to renounce allegiance to Babylonia and throw in his lot with Egypt. Yet such dating is a moot point. The writer’s concern is not to harmonize dates but to root the story in world history.

The story of Jehoiakim is also difficult to sort out. Second Chronicles 36:6 tells of Nebuchadnezzar binding Jehoiakim to take him to Babylon, but then he likely died a natural death (ABD, 3:655) and “slept with his ancestors” (598 B.C.; 2 Kings 24:6). At the end of Jehoiakim’s reign, Nebuchadnezzar carried “some” vessels of the house of the Lord to Babylon (2 Chron. 36:7). After his son Jehoiachin reigned three months, he, other deportees, and “the precious vessels” were brought to Babylon (36:10; 2 Kings 24; 597 B.C.). Eleven years later, at the end of Zedekiah’s reign, Nebuchadnezzar burned the house of the Lord and every great house, took “all the vessels… and the treasures” of temple, king, and officials, along with other captives, but left some poor people to till the land (2 Chron. 36:18, 20; 2 Kings 25; 587-586 B.C.). There is agreement that the vessels and treasures of the temple and the king’s palace were carried to Babylon, likely in several stages.

Thus also there were several deportations. [Chronology, p. 283.] Daniel and his friends were likely taken captive by Nebuchadnezzar in one of the earliest raids, perhaps in late 604 B.C., when Judah came under Babylon (cf. note on Dan. 2:1). If not then or in 601 B.C., when Nebuchadnezzar came through Palestine to attack Egypt, then more plausibly with the major deportation of 597 B.C., dated by Babylonian records (2 Kings 24:14-16).

1:1 The National Crisis

The crisis in Judah and Jerusalem was of God’s doing. While 2 Kings 24:12 notes that Jehoiachin the king of Judah gave himself up to the king of Babylon, the writer of Daniel (like Jeremiah) sees the hand of God at work (Jer. 25:9). The book of Daniel begins by acknowledging the sovereignty of God. God is the one who gave (RSV; Hebrew: natan) the king of Judah into the hand of Nebuchadnezzar (1:2). That God is in control of history and human events is an underlying theme of the entire book. In this opening chapter, God is at work not only in national crisis but also in the personal lives of Daniel and his associates. God gave (natan) Daniel favor (1:9) and God gave [natan) the youths knowledge and skill in every aspect of literature and wisdom (1:17). The beginning of the book enables the reader to see that behind the events is the hand of a giving God. The Lord let Nebuchadnezzar have success in his attack on Jerusalem. He allowed Daniel success in negotiating a test. He gave the youths success in their training.

1:2 How the Sacred Vessels Arrived in Babylon

That the sacred vessels from the temple in Jerusalem arrived in Babylon is important background for the story of Belshazzar in chapter 5. When Nebuchadnezzar took captives from conquered countries, he also took their wealth and national treasures. The writer of Daniel sympathized with his Jewish kinspeople. There is sadness that the vessels (1) were taken to the land of Shinar, and (2) were placed in the treasury of Nebuchadnezzar’s gods (and/or in his palace:

2 Chron. 36:7).

Shinar was the ancient name for Babylonia and the plain of the Tigris-Euphrates basin. The word Shinar came to be associated with false religion (Gen. 11:1-9; cf. Isa. 11:11; Zech. 5:11). In Shinar, the people of earth assembled to build a tower with its top in heaven. The tower, they thought, would enable them both to come to God and to deal with God through the work of their hands. It was a human effort to secure unity, fame, and security. God confused their speech and scattered them (Gen. 11:1-9).

The intimate relationship between Creator and creatures has always been based on grace and faith, not on human effort. In biblical narratives, acts of God’s grace have often followed human failure. Mercy was shown to Cain by a mark, so he would not be killed (Gen. 4:15). In the case of Noah, the rainbow was a merciful sign that God would never destroy all flesh in a flood (9:8-17). However, following the tower of Babel, the great story of God’s mercy begins. God called Abraham and promised to make of him a people to bless all humanity (12:1-3). In view of God’s call of Abraham and his acts on behalf of Abraham’s descendants, it seems hard to believe that vessels from the temple of the God of Abraham would be taken back to Shinar. Can it be that the events from Abraham to this moment are of no meaning or consequence?

The writer’s sadness is compounded by the fact the vessels are placed in the treasury of Nebuchadnezzar’s gods. In that day it was thought that the gods of a victorious or conquering nation had in effect conquered the gods of the defeated nation (cf. 2 Kings 18:33- 35). Thus, to place the sacred vessels from the temple in Jerusalem in a Babylonian holy place seems to say that the God of Israel is impotent. He has met his match. The gods of Nebuchadnezzar have triumphed! However, the sovereignty of Israel’s God is not demonstrated by what happens to sacred vessels. Instead, as the book of Daniel makes clear, it is shown by what happens in the larger history.

Nebuchadnezzar’s Plan for the Captives 1:3-5
The new king of Babylon has decided to make good use of his newly imported captives. The writer relates Nebuchadnezzar’s conversation with Ashpenaz, his palace master (Heb.: rab saris; NIV: chief of his court officials). This Hebrew term serves as a proper noun in 2 Kings 18:17 and Jeremiah 39:3, 13. Ashpenaz is a confidant of the king. As such, he would not necessarily be castrated (cf. RSV: chief eunuch).

1:3-4 Qualifications and Education

Nebuchadnezzar is concerned that the brightest and best be trained as civil servants. Ashpenaz is to follow certain qualifications in his selection of young men to serve the king. Nebuchadnezzar directs him to choose only those from high social level, with good physical condition, high intellectual capacity, and administrative skills.

As to social level, the youths are to. be from Israelite upper classes, from the royal family and/or families of nobility. Such youths know how to act among those in high places. They will not be overawed by pomp and splendor. The word translated nobility is found only here and in Esther 1:3; 6:9. Since this word is from the Persian period (539-323 B.C.), its use suggests that the materials were put in writing at a later date.

As to physical condition, the youths are to be without blemish: those with physical handicaps are eliminated. They are to be handsome: only those with pleasing facial features and bodies reflecting physical perfection will be chosen.

As to intellectual capacity, the youths are to be versed in every branch of wisdom. Some terms (such as akmah, wisdom) in the list of qualifications also appear (as akam, wise) in the story of Joseph, another Israelite who moved in foreign court circles (Gen. 41:33, 39). Writers of the OT saw the knowledge of God as the beginning of wisdom (Prov. 1:7). Even if Nebuchadnezzar does not have this insight, he nevertheless is seeking youths skilled in living, with common sense. This includes ethical and moral behavior. Endowed with knowledge suggests that the youths have received a good education in their homeland and thus are well informed. Insight or understanding learning (RSV) underscores an ability to learn, quick learners.

As to administrative ability, the youths are to demonstrate competence in accepting, planning, and carrying out responsibilities.

To Nebuchadnezzar’s mind, as comprehensive as these qualifications are, they are not enough. These qualifications are to be a foundation for learning what is really important to him, the literature and language of the Chaldeans.

In the book of Daniel, the term Chaldean is used in two ways. It may refer to a group of people, defined geographically as those who have settled in southern Babylon near the Persian Gulf from 1100 B.C. onward. Nebuchadnezzar himself is a Chaldean. In Daniel 5:30 and 9:1, Chaldean refers to this ethnic group. Nebuchadnezzar is likely proud of his cultural heritage, the books and tongue of his people. Yet this is hardly the meaning here. [Babylon/Chaldea, p. 281.]

Chaldean may also be used in a derived sense to refer to a group of people, defined vocationally, as persons well-known for their work in astrology, dream interpretation, fortune-telling, and magic. The king wants the deportees to become familiar with this large and important body of knowledge and become part of that group. Here Chaldeans is used for this professional class (cf. 2:2-5, 10; 4:7; 5:7, 11). The youths selected by Ashpenaz will study the omens, incantations, hymns, prayers, rituals, myths and legends, formulas, and mathematics of t...

Table of contents

• Cover Page
• Half Title Page
• Editorial Council
• Title Page
• Copyright
• Dedication
• Believers Church Bible Commentary
• Contents
• Series Foreword
• Author’s Preface
• Becoming Acquainted
• Part 1: Introduction
• Part 2: A Tract to the Nations
• Part 3: Reading Scriptures and Receiving Visions
• Outline of Daniel
• Essays
• Map of Palestine for Daniel
• Map of the Ancient Near East for Daniel
• Bibliography
• Selected Resources
• Index of Ancient text
• The Author