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DANIEL IN BABYLON
JULY
9.--DANIEL
1:8-21.
"Daniel
purposed in his heart that he would not defile himself."
DANIEL
is set before us in the Scriptures as one whom the Lord loved. His
standing with the Almighty is strikingly presented through the
Prophet Ezekiel, where the Lord, speaking of the sureness of his
judgments about to come upon the land of Judah, said, "Tho these
three men, Noah, Daniel and Job, were in it, they should deliver but
their own souls by their righteousness." (Ezek.
14:14.)
These words were spoken by Ezekiel shortly before the desolation of
Jerusalem, while Daniel was in Babylon, where he had risen to a
position of great prominence; and his fame no doubt had reached his
home.
Daniel
was carried captive with Jehoiachim, king of Judah, and many of the
nobility of the land of Israel, eighteen years before the final
captivity in the days of Zedekiah, when the land was left desolate
without an inhabitant, and the seventy years of desolation began.
Daniel was fourteen years old when carried captive to Babylon, and
consequently lived to the extreme age of over one hundred
years.--Dan.
1:21.
The Book of Daniel is one
of those against which the "higher critics" expend special
energy, some being inclined to call it a fiction, while others
declare it to be a history of the period of Antiochus Epiphanes (over
three hundred years after Daniel's death) and that it was written by
some unknown writer who attached Daniel's name as a disguise. Modern
science and the higher critics are very much opposed to anything in
the nature of positive prophecy--anything claiming to be of direct
divine inspiration, and in any sense of the word attempting to
foretell the future. The Book of Daniel is preeminently marked with
these characteristics, and hence it, more than any other book of the
Old Testament, has the reprobation of these gentlemen. But the Lord
forewarned us, through the Apostle and the Prophet, of these wise
men, whose wisdom would become a trap and a snare unto them, so that
"the wisdom of their wise men shall perish, and the
understanding of their prudent men shall be hid [obscured]."--Isa.
29:14; 1
Cor. 1:26-29.
Our Lord also pointed out
that these
things are hidden from the wise and prudent and revealed unto babes --made
clear to those who make no boast of wisdom according to the course of
this world. (Matt.
11:25.)
How true to facts we find this to be! While many of the great and
learned are stumbling themselves into higher criticism and other
forms of infidelity, the Lord's "little ones," meek,
humble, teachable from the Father's Word, are being instructed, and
are growing in [R2493
: page 165] grace
and in the knowledge of the truth.
To
those who have clearly in mind the presentations and interpretations
of Daniel's prophecies as presented in MILLENNIAL DAWN, VOLS. I., II.
and III., there is no need for elaborate arguments to prove that this
wonderful Book of Daniel is not a fiction, but more wonderful by far
than any fiction that could have been written. And to them it will be
useless to declare it a history of events which transpired 167 B.C.
and falsely set forth as a prophecy by Daniel; for they see
fulfilments, past, present and to come, far larger and grander and
more wonderful than anything which occurred at the date named--they
see in these fulfilments unmistakable evidence of superhuman
intelligence, and that, as Daniel declared, the most high God therein
revealed the secrets of his plan still future.
Our
lesson proper finds Daniel with others of the Jewish captives in
Babylon, where, according to custom, the king had made choice of a
number of the most promising of the captive youths to pass a
three-years' course of education in the sciences, Babylon being at
this time the center of learning. The object in this was no doubt
two-fold: the Babylonian monarch thus attempted to associate with his
empire the learning and skill of the world, and to promote a friendly
feeling as between Babylon and the various countries over which it
held sway, that foreign nations might feel the greater interest in
Babylon as the center of the world-empire, and be the more contented
with the laws and regulations which proceeded therefrom, knowing that
some of their own nation stood before the king as his counsellors or
secretaries--magicians, astrologers and wise men, as they were then
called.
The
choice of the four young Israelites was no doubt a subject of divine
providence, and from their names we may infer that they were all
children of religious parents, the compounds of their names so
signifying, as follows: Daniel, "God is my Judge;" Hananiah, "God is gracious;" Mishael, "This
is as God;" Azariah, "God is a helper." Thus did the Lord, overthrowing a nation for its wickedness, make
special provision, even in its captivity, for those of that nation
who were faithful to him. In choosing these four Jews for the
Babylonian college course the prince of the eunuchs, according to
custom, gave them new names, to break their identity with their
native homes and to establish an identity with the kingdom of
Babylon; hence he named them Belteshazzar, Shadrach, Meshach and
Abed-nego.
From
the first Daniel seems to have been the specially favored of these
favored four--he was favored of the Lord in that, while all four were
specially blessed, his portion included visions and revelations; he
was specially favored by the prince of the eunuchs who had these
youths in charge, as we read, "Now God had brought Daniel into
favor and tender love with the prince of the eunuchs" (vs.
9). We are not to understand [R2493 : page 166] that
this favor both with God and man was something wholly outside of
Daniel himself; on the contrary, it is proper for us to infer that by
birth (heredity) and by natural training of godly parents Daniel had
a noble, amiable, winsome character, which not only prepared him the
better to be the Lord's mouthpiece, but which also made him moderate,
discreet and amiable toward all with whom he had to do.
What
a lesson is here, not only for young people, but also for parents!
How necessary it is that those who seek divine service shall endeavor
to attain to characteristics pleasing to God! And if any find
themselves wholly without friends, how proper it is that they should
suspect that some measure of the fault lies in themselves; and how
proper it would be that all such should seek to cultivate amiability
and suavity at the expense of everything except principle! Only
Ishmael was to have the experience of every man's hand against him,
and his hand against every man, and those who have Ishmael's
experience have need to fear that they have Ishmael's disposition,
and should forthwith diligently seek grace at the throne of mercy
whereby to overcome ungainly qualities and idiosyncrasies.
It is only when we are
hated because of our loyalty to the truth (directly or indirectly)
that we are to take satisfaction therein, or to think that we are
suffering for righteousness' sake. As the Apostle points out, some
suffer as evil-doers and as busy-bodies in other men's matters, or
because of ungentleness, uncouthness, or lack of the wisdom of
moderation, which the Lord's Word counsels. (1
Pet. 4:15; Phil.
4:5; Jas.
1:5.)
We are not to forget, however, that rudeness, which is an element of
selfishness, may be more quickly dispelled from the heart than from
the life, and all should take encouragement from the thought that
God, and his people who view matters from his standpoint, judge the
sons of God not according to the flesh, but according to the spirit
or intention of their minds, their hearts, and have patience with the
weaknesses of the flesh, where there are evidences that the new mind
is endeavoring to bring the flesh under its control.
Of
these four Jewish companions, Daniel seems from the first to have
been leader, and his leading seems to have been in the right
direction. In a new land, under new conditions, a shallow character
would be likely to be thoroughly spoiled. First, the fact of being
chosen, even in the probationary sense, to be of the king's council
was certainly a great honor; and the tendency to a shallow mind would
have been toward vanity, bombast, pride, haughtiness, etc., qualities
which would have hindered real progress in the school, and thus would
have made him less likely to be the king's ultimate choice as
counsellor: but still more important, it would have separated between
him and God, for God resisteth the proud and showeth his favor to the
humble.--1
Pet. 5:5.
Daniel
might have said to himself, as some would have said,--I am now far
from the land of Israel; I am identified with the Babylonish court,
and I therefore may profitably forget and neglect the laws of God,
and consider them as having been applicable to me only in my own
country, and that here, far from the land of promise, I may do in all
particulars as the better Babylonians do. But, on the contrary,
Daniel very wisely resolved in his heart that, since his nation had
been cut off from the Land of Promise because of disobedience to God,
he would be ever careful to do those things which would be pleasing
to the Almighty: and, as we shall see, he soon found a place for his
new resolutions.
The
portion of food provided for these college students by the king's
command was good--far better, probably, than they had been used to
previously;--nor was Daniel's mental objection to it instigated by
self-denial, but wholly by religious duty. The Israelites, under
their Law Covenant, were forbidden to eat certain articles of food in
common use amongst other nations, for instance, swine's flesh, rabbit
flesh, eels, oysters, etc., and indeed all flesh that was not killed
by being allowed to bleed to death: for the Law specially forbade the
use of blood under any circumstances or conditions. The food of the
king's household was not prepared along these lines, and the young
Hebrew perceived that he could not hope for any change in these
respects, and he was too wise to even find fault with them. He saw
rightly enough that the divine Law that was upon him as a Jew did not
apply to Gentiles, and he made no efforts to interfere with the
general arrangements.
Daniel's
request, therefore, was a very simple one, viz., that he be
permitted to have a very plain and inexpensive diet, called "pulse,"
which no doubt was prepared as a part of the general household meal.
If the request could be granted, no one would be specially
inconvenienced, and yet Daniel would thus preserve himself from
"defilement" under the terms of the Jewish Law. It would
appear that Daniel's companions, influenced by his decision, joined
with him in this request. The prince of the eunuchs, while desirous
of favoring Daniel, feared his own position if, as he surmised, this
simple diet would prove insufficient for the boys, and lead to a
breakdown of their health during the period of study. But finally it
was arranged with the melzar (or butler) that the matter of diet
should be tested for ten days.
Here
Daniel's faith in God showed itself. He was confident that, even tho
such a diet might not be the most desirable in every respect, yet,
inasmuch as it was [R2493 : page 167] the only course open to
them whereby they could preserve themselves from violation of the
divine Law, therefore God would specially supervene to the extent
necessary, and in this, it seems, he was not disappointed. There is a
lesson for all of the Lord's people here. It is our duty not only to
study the Lord's will, but also to consider well the circumstances
and the conditions which surround us, and to seek to adopt such a
moderate course in life as would first of all have divine approval,
and secondly, cause as little trouble, inconvenience and displeasure
to others as possible, and then to confidently rely upon the Lord's
supervising wisdom and providence.
When
we read, "As for these four youths, God gave them knowledge and
skill in all learning and wisdom; and Daniel had understanding in all
visions and dreams," we are not to understand that this skill
and learning was wholly miraculous, like the understanding in visions
and dreams, which was to Daniel only. Rather, we are to judge that
under what we might term natural laws four boys who had enough
character to undertake such a course of self-denial for
righteousness' sake would have also courage and strength of character
in respect to all their affairs and studies. We are to surmise that
their determination in this matter of their food, that they would
rather deny themselves than violate God's Law, would mean to them a
mental and moral discipline which would be helpful in all the [R2494
: page 167] affairs of life.
And
there is a lesson in this for every Christian. Many are inclined to
think of the little things of life as being unimportant, but everyone
who attains to any proficiency in any department of life surely
learns that his attainments were in considerable degree the result of
determined will-power, and that it is well-nigh impossible to be
strong in will-power in respect to important things if lax and
pliable in respect to things in general, even tho less important.
Habit is a wonderful power, either for good or evil, and the boy or
girl, the man or woman, who has not learned self-control in respect
to little things, indeed all things, cannot expect to be able to
exercise self-control upon the greatest and most important affairs
merely.
In other words, applying
this matter to Christians, we might say that he who wants to be an
"overcomer" at all, must make the attempt all along the
line on every point, great or small, where conscience and principle
call for it. It is he who is faithful in things that are least who
may be expected to be found faithful also in things that are greater:
and this evidently is the Lord's view of this matter. From the Lord's
standpoint, all of the affairs of this present life are little in
comparison with the future things. Hence he is calling for
"overcomers" whose general faithfulness to principle, even
in small things, will give evidence of the disposition, the character, to which may be entrusted the great responsibilities of the Kingdom
glory, honor and immortality. --Luke
16:10; Matt.
25:23.
At
the end of the three years' college course, when Daniel was
seventeen, came the examination before the king, and as should have
been expected, Daniel and his companions, faithful to the Lord,
seeking first his will, were found to be far in advance of their
companions, and were accepted to the king's council. We might draw a
lesson here, without in any sense of the word intimating that it was
typified, for we do not so think. We might say that there is a
certain correspondence as between the position of Daniel and his
associates and the position occupied by all those who have been
called of the Father to joint-heirship in the Kingdom, with Jesus
Christ our Lord. Not all who are called, nor all who undertake the
course of training, have the promise of acceptance: on the contrary,
many are called, few will be chosen. But the character of those who
will be chosen in many respects corresponds to that of Daniel and his
companions. All are not leading spirits, as was Daniel, nor are all
given to visions and revelations and interpretations, as was he; but
all will have the same spirit of devotion to principles of
righteousness, which devotion will be tested under divine providence,
step by step, through the narrow way, as they seek to walk in the
footsteps of him who set us an example-- our Daniel, our Leader, our
Lord Jesus. Let all, then, who have named the name of Christ, depart
from iniquity, let all such be faithful: "Dare to be a Daniel."
Another
thought is that clean spiritual provender is important to the Lord's
flock, and that those who have come to a knowledge of the truth
should abstain from all food that is defiled. If this shall seem to
restrict the bill of spiritual fare, and the opportunities for
mingling with the Babylonians at their table, it will have its
compensating advantages nevertheless, for the Lord will bless to the
spiritual good of his faithful ones even the plainest of spiritual
blessings and opportunities. Let a test be made, after the manner of
Daniel and his companions, and see whether or not those who feed upon
the clean provender of the Lord's Word, and who reject the more
sumptuous arrangement and defiled food of Babylon will not be fairer
of countenance spiritually, even after a short test. But let us not
suppose that anything would be gained by simply abstaining from the
Babylonian portion and starving themselves spiritually. Whoever
abstains from the popular and defiled supply must seek and use the
simple and undefiled food which the Lord in his providence supplies,
otherwise their last state of spiritual starvation will be worse than
the first.
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