Verse-by-Verse Bible Commentary
Daniel 1:9

Bridgeway Bible Commentary

1:1-6:28 STORIES ABOUT DANIEL AND HIS FRIENDS

Training for Nebuchadnezzar’s court (1:1-21)

Babylon’s first attack on Jerusalem came in 605 BC, during the reign of the Judean king Jehoiakim. In keeping with the usual practice among conquerors in ancient times, the Babylonian king Nebuchadnezzar plundered the temple of the conquered people, carried off its sacred objects and placed them in his own temple. In this way Nebuchadnezzar demonstrated his belief that Babylon’s gods were superior to the God of the Jews (1:1-2).

Nebuchadnezzar also took back to Babylon a number of Jewish young men chosen from the upper class families of Jerusalem, his purpose being to prepare them for high positions in his royal court (see ‘Background’ above). He chose men whose good looks would add to the grace of his palace and whose intelligence would enable them to learn Babylonian ways quickly. He wanted them to be skilled in Babylonian law and wisdom, particularly Chaldean wisdom (3-4). (The Chaldeans were the dominant race among the Babylonian people, and the one to which Nebuchadnezzar belonged. Their wise men were famous for their skill in astrology, magic and ancient languages.)
The Babylonians put strong pressure on the young Jewish captives to break with their old religion and culture. To begin with they gave them Babylonian names (containing names of Babylonian gods) to replace their Hebrew names (which contained the name of the Hebrews’ God). Also they gave them a share of the same food served to the Babylonian king (5-7).
Four of the Jewish youths, led by Daniel, asked to be excused from eating the king’s food. They considered it unclean, either because it was of a kind forbidden by Jewish law, or because it represented fellowship with a heathen king and his idols (8). The official in charge of the court trainees refused their request. He feared that the simpler food the youths requested would have a bad effect on their appearance, and that he would be blamed for it (9-10). But Daniel and his friends made a secret arrangement with their personal dining attendant, so that they were served only the simpler food that they desired (11-16).
God rewarded the young men’s faithfulness to him and their diligence in study. He gave them the attractive appearance that the king wanted and an understanding that in all spheres of learning was better than that of their fellows. He gave them also the ability to recognize the difference between the true and the false in Babylonian wisdom, and to Daniel he gave the extraordinary ability to understand visions and dreams (17-20). History shows that Daniel so enjoyed God’s favour that he was still a person of importance even after the Babylonian Empire had fallen (21; cf. 10:1).

Coffman's Commentaries on the Bible

“But Daniel purposed in his heart that he would not defile himself with the king’s dainties, nor with the wine which he drank: therefore, he requested of the prince of the eunuchs that he might not defile himself. Now God made Daniel to find kindness and compassion in the sight of the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your food and your drink: for why should he see your faces worse looking than the youths that are of your own age? So would ye endanger my head with the king. Then said Daniel to the steward whom the prince of the eunuchs had appointed over Daniel, Hananiah, Mishael, and Azariah: Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the youths that eat the king’s dainties; and as thou seest, deal with thy servants.”

It should be remembered that there were other children of Israel besides these particular four who were also given the same opportunities; but the record reveals that only these decided to abide by the rules of the law of Moses regarding the eating of unclean things. “God’s people were here facing a situation where it had to be absolute loyalty to God or they were lost. It is the same situation which Christians face today.”Arthur Jeffery, op. cit., p. 357. Of all those who were given the opportunity, only these four remained faithful to God.

Defilement through eating the king’s dainties was “ceremonial defilement” as outlined in the Mosaic law. The meats which formed, no doubt, a major part of the king’s food would have been dedicated to idols after the pagan customs that continued even until the days of the apostles. All of the wonderful things which happened in the Book of Daniel were the result of the blessing of God upon these faithful young men who would not permit themselves to be led into violation of the Holy Scriptures.

It is interesting to note that Daniel received favor from the authorities whom he petitioned to allow a diet which did not violate their consciences. It would appear that God Himself intervened to give Daniel the necessary preference to make the granting of his wish possible.

“Pulse… This word does not mean simply “peas, or legumes,” but “It would refer to all plants that bear seeds.”Albert Barnes, op. cit., p. 107.

It has often been pointed out that there is no mandate here for vegetarianism. There would in all probability have been no scruples whatever on the part of the four young men against eating meat, except for the great likelihood of any meats which the king would have provided for them having been sacrificed to idols, or, at any rate, not kosher.

Others have been equally diligent to affirm that the refusal of the wine did not indicate a denial that wine was an acceptable part of the diet for Jews generally. On the other hand, these young Hebrew students might very well have refused the wine on the grounds of its being detrimental and harmful. There are many today who refused to drink alcohol for the same excellent reason. We know of no way that Nebuchadnezzar’s wine would not have been kosher.

Barnes' Notes on the Whole Bible

Now God had brought Daniel into favor - Compare Genesis 39:21; Proverbs 16:7. By what means this had been done is not mentioned. It may be presumed, however, that it was by the attractiveness of his person and manners, and by the evidence of promising talent which he had evinced. Whatever were the means, however, two things are worthy of notice:

(1) The effect of this on the subsequent fortunes of Daniel. It was to him a great advantage, that by the friendship of this man he was enabled to carry out the purposes of temperance and religion which he had formed, without coming in conflict with those who were in power.

(2) God was the author of the favor which was thus shown to Daniel. It was by a controlling influence which he exerted, that this result had been secured, and Daniel traced it directly to him. We may hence learn that the favor of others toward us is to be traced to the hand of God, and if we are prospered in the world, and are permitted to enjoy the friendship of those who have it in their power to benefit us, though it may be on account of our personal qualifications, we should learn to attribute it all to God. There would have been great reason to apprehend beforehand, that the refusal of Daniel and his companions to partake of the food prepared for them would have been construed as an affront offered to the king, especially if it was understood to be on the ground that they regarded it as “defilement” or “pollution” to partake of it; but God overruled it all so as to secure the favor of those in power.

Calvin's Commentary on the Bible

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 prefect He 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, (Psalms 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 —

Smith's Bible Commentary

There are men who spend their lifetimes seeking to prove that the Bible is not all that it purports to be. Their whole premise for their doctorates are trying to take some aspect of the Bible and show that it isn't all that it claims to be. One of the favorite tactics of these men are to take the various books of the Bible and to try to prove that they are not written by those authors that they claim to be written by. And the book of Daniel has come under this cloak of what they call "higher criticism," as there have been many who have tried to prove that the book of Daniel was not really written by Daniel. And one of the basic premises for their proof is that it would be impossible to describe with such accuracy events that had not yet taken place. Therefore, it was written by some man a couple of centuries later, after the fact, and that he put the name of Daniel to it.

And they, of course, take the fact that there are about three Greek words in the book of Daniel and there are some Persian words in the book of Daniel. And it is written partially in Hebrew and partially in the Aramaic, the ancient language of Syria, which is like the Chaldaic language. And they used this as their basis of proof that Daniel was not really the author. But to me, the fact that he uses some Greek words, Persian words, and both Hebrew and Aramaic only go to prove that Daniel indeed was the author and was all that the book purports him to be; that is a wise man, a counselor, and in the court of the king, where he would have met Greeks, he would have met Persians, he would have met people from all over the world in his capacity as an officer in the Babylonian kingdom.

And I think that these endeavors by these people to bring doubt upon the Word of God has no value at all. They have written their doctorates and many expositions on it, but it's a waste of time and energy to consider their arguments, just to say that with each argument they present there is a very powerful argument to refute what they presented. And when you look at the whole thing, it turns out that indeed Daniel was the author, and they have not proved anything but their own foolishness. So I don't like to get all involved in those areas of reproving that which is already true. Truth doesn't need to be defended. And so we aren't going to go into the arguments of the authorship of the book. We'll just assume that it is all that is purports to be, that Daniel indeed was the author, inspired by the Holy Spirit, and we will leave the critics and those men who love to tamper and dabble in those things to their on follies.

One of the tragic things about a seminary education is that you learn all of these arguments. In fact, you'll spend a whole semester in seeking to determine the authorship of Daniel, and you'll study all of the papers that have been written by the various people and the arguments pro and con on the authorship of Daniel and you can use a whole semester the study of Daniel. And the whole semester would be involved in trying to determine authorship, and you'll never really get into what it says. And that, to me, is a waste of time. What does God have to say to me? That's what's important.

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

So this would be the year 607 B.C., the first siege of Jerusalem when it fell to Nebuchadnezzar.

And the Lord gave to Jehoiakim king of Judah into his hand, with the part of the vessels of the house of God: which he carried into the land of Shinar into the house of his god; and he brought the vessels into the treasure house of his god. 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 ( Daniel 1:2-3 );

Now this in itself is a fulfillment of a prophecy in Isaiah, chapter 39, versus 6 and 7, where Isaiah was speaking about how that Judah was going to fall to Babylon. And he declares, "Behold, the days come, that all that is in thine house," he's talking to the king, Hezekiah, "and that which thy fathers have laid up in store until this day shall be carried to Babylon. Nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, they shall take away. And they shall be eunuchs in the palace of the king of Babylon."

Now this was hundred years earlier, actually, 105 years, in 712 B.C. Hezekiah had been sick and he prayed to God and he recovered from his sickness. And there came certain emissaries from Babylon with messages with congratulations that you're well again. And Hezekiah showed these men from Babylon all of the treasures there in the house of God. And so Isaiah came to Hezekiah and he said, "Who were these men that where here?" And he said, "They're emissaries from a country that's far away, place called Babylon." And he said, "What did they want?" And he said, "Well, they just wanted to tell me that they were glad that I recovered from my illness." And he said, "What did you show them?" And he said, "I showed them all of the treasures in the house of God." And Isaiah became angry and he prophesied that these Babylons would come back and they would carry away all of that treasure to Babylon and they'll take the young men and the princes and carry them away captives. A hundred and five years later it happened.

Nebuchadnezzar came and, as the scripture here records, he carried away the treasures from the house of God to put in the house of his god in Babylon. And then he ordered that they bring some of these fine young men and the princes and all from Israel in order that they might groom them to stand in the Babylonian court. And so they were, they had chosen,

Children in whom was no blemish, but well-favored [good looking], skillful in all wisdom, cunning in knowledge, and understanding science, and such has had ability in them to stand in the king's palace, whom they might teach the learning and the tongue of the Chaldeans ( Daniel 1:4 ).

So they took the cream of the young men. They took those who were skillful in science and understanding, good looking, strong. And they carried them away to Babylon to teach them the Chaldean language in order that they might stand in the court of Nebuchadnezzar as an advisor and as a counselor to Nebuchadnezzar.

So the king appointed unto them the daily provision of the king's meat, and of the wine which he drank: so he nourished them for three years, then at the end thereof he might bring them before the king ( Daniel 1:5 ).

The idea was, of course, three years of training, learning the Chaldean language, learning the customs of the court and all in order that they might stand in the court of the king. Now, the king's meat was meat that no doubt was sacrificed to his pagan gods. In those days a person, whenever they butchered a lamb or a cow or whatever, they would usually offer it as a sacrifice to their gods and then they would go ahead and eat it themselves. In other words, you sort of roast it and you roast... you take the fat and burn it unto the gods, but it was offered as an oblation or a sacrifice to the gods and then you ate it.

The butchering was sort of a religious ritual and this, of course, carried on far beyond the Babylonian period on into the New Testament. It was a common practice among the Greeks and all to have the same type of a religious ritual in the butchering of any animal. So you would butcher it and offer the blood and all as an oblation unto your god, and then they would take the meat and serve it in the restaurants or they would sell it in the butcher shops and all. And it was a real problem for a Christian who wanted to eat meat. You know, you wouldn't want to eat meat that had been offered as a sacrifice to some pagan god. And so it was a real problem, because it was hard to buy meat that wasn't killed in a ritualistic way.

So Paul the apostle, in order to help the Corinthians, said, "Hey look, when you go into the butcher shop to buy a steak, don't ask the butcher, 'Was this offered to a god?' You should just buy it, don't ask any questions, you know. And for your conscience's sake, buy it and take it home and enjoy it. And if you go out to eat dinner at somebody's house, don't say, 'Was this offered to a god as a sacrifice?'" He said, "Just eat what is set before you asking no questions." And that's where that comes from, it was... it's when you are visiting someone and they offer you roast beef or something, just eat what is set before you asking no questions, for conscience's sake. Because, he said, "We realize that it really doesn't make any difference. You know we receive everything with thanksgiving and all, and all things are to be received."

But Daniel did not want to have any part of eating meat that had been sacrificed to pagan deities, and so he requested that he be freed from this particular portion that the king offered in a few moments. But that's to give you the reason why Daniel did not want to eat the king's meat.

Now from the children of Judah there was Daniel, Hananiah, Mishael, and Azariah ( Daniel 1:6 ):

In the Hebrew these are actually beautiful names. All of them relate to God. Daniel means God is Judge. Hananiah is beloved of the Lord. What a beautiful name, Hananiah. Some of you young parents wondering what you might name your next son. It's really a beautiful name, beloved of the Lord. I love that name. Mishael, who is as God? And Azariah, the Lord is my help. And so they had beautiful names all relating in some way to the Lord.

But the prince of the eunuchs gave them [Babylonian] names [that all related to the Babylonian deities]: and so to Daniel he gave the name of Belteshazzar ( Daniel 1:7 );

Which means Baal's prince. Baal was one of the gods of the Babylonians.

to Hananiah [he gave the name] of Shadrach ( Daniel 1:7 );

And Shadrach means illumined by the sun god.

to Mishael, [he gave the name] of Meshach ( Daniel 1:7 );

Which means who is like Shak? Shak was another one of the Babylonian deities.

and to Azariah, [he gave the name] Abednego ( Daniel 1:7 ).

Which means the servant of Nego, which was another one of the Babylonian deities. So Shadrach, Meshach, Abed-Nego, Belteshazzar, these are all the profane names that were given to them by the eunuch in Babylon as they took away from them their Hebrew names which related to God.

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 ( Daniel 1:8 ).

Daniel did not want to defile himself with this meat offered to pagan deities with the wine. And so he requested that he not have to eat it.

Now God had brought Daniel into favor and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto to Daniel, I fear the lord the king, who has 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 you make me endanger of my head before the king ( Daniel 1:9-10 ).

Now look, Daniel, I am fearful of the king. I respect him. And he gave me the command to feed you this stuff, and if you don't eat this and you guys get thin and skinny, and then my head is in danger because I'm the one in charge of making sure that you're strong and healthy when you come to stand before him.

Then said Daniel to Melzar, who was [the chief or] the prince of the eunuchs ( Daniel 1:11 )

And he said, "Let's just have a testing period for ten days."

let them give us pulse [which is a grain cereal] to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat the portion of the king's meat: and as you see, deal with your servants. So he consented to this matter, and for ten days. And at the end of the ten days their countenances [that is, Daniel and his friends] appeared fairer and fatter in flesh than all of the children which did eat the portion of the king's meat. So Melzar took away the portion of their meat, and the wine that they should drink; and they were able to eat the grains [the vegetables. Thus Melzar] and for these four children, God gave them knowledge and skill in all of the learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days [that is, the three years that they were in this training period] the king had said that they should bring them in, and then the prince of the eunuchs brought them before Nebuchadnezzar. And the king communed with them; and among them all none was found like Daniel, Hananiah, Mishael, Azariah: that stood before the king ( Daniel 1:12-19 ).

And therefore they were brought to stand before him.

And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all of his magicians and astrologers that were in all of his realm. And Daniel continued [through the entire reign of Nebuchadnezzar and his grandson, Belshazzar] and even into the first year of king Cyrus ( Daniel 1:20-21 ).

So on through the reign of Darius and King Cyrus.

"

Dr. Constable's Expository Notes

C. Daniel’s resolve to please Yahweh 1:8-13

Dr. Constable's Expository Notes

Daniel must have established a good relationship with the officials in direct authority over him, especially the overseer (steward, Daniel 1:11). He received a favorable response (Heb. hesed, loyal love, and rahamim, compassion) when he proposed a ten-day dietary test. But it was Yahweh who moved the overseer’s heart (cf. 1 Kings 8:50; Psalms 106:46), another indication of God’s sovereignty. Notice that Daniel did not rebel against the restrictions that his elders placed upon him. Instead he courteously requested permission to abstain, and then, having received an encouraging response, he offered a positive alternative course of action.

Daniel proposed a vegetarian diet. Omitting meat and wine from one’s diet does not normally result in obviously better health. Perhaps Daniel was relying on God to cause him and his friends to look better at the end of the test period-miraculously. Another possibility is: The youths may have been served such rich food that they could reasonably expect to look and feel better if they abstained.

Gill's Exposition of the Whole Bible

Now God had brought Daniel into favour and tender love with the prince of the eunuchs. Even before this request was made; as he gave to Joseph favour in the sight of Potiphar, and of the keeper of the prison; for whatever favour is shown to good men by bad men is from the Lord; for though Daniel's ingenuity, the goodness of his temper, and his modest behaviour, his excellent natural parts, and other accomplishments, might be a means of ingratiating him into the favour of this officer; yet all would have been insufficient to recommend him to him, or to overcome his prejudices on account of religion, if the Lord had not wrought upon his heart to show kindness and tenderness to him; which appeared not only by his past usage of him; but, when he presented his supplication to him, he did not put on a stern countenance, and answer him roughly, and threaten him if he did not comply with the king's orders; but in a mild and gentle manner, as follows:

Henry's Complete Commentary on the Bible

      8 But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.   9 Now God had brought Daniel into favour and tender love with the prince of the eunuchs.   10 And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king.   11 Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,   12 Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.   13 Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants.   14 So he consented to them in this matter, and proved them ten days.   15 And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat.   16 Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.

      We observe here, very much to our satisfaction,

      I. That Daniel was a favourite with the prince of the eunuchs (Daniel 1:9; Daniel 1:9), as Joseph was with the keeper of the prison; he had a tender love for him. No doubt Daniel deserved it, and recommended himself by his ingenuity and sweetness of temper (he was greatly beloved,Daniel 9:23; Daniel 9:23); and yet it is said here that it was God that brought him into favour with the prince of the eunuchs, for every one does not meet with acceptance according to his merits. Note, The interest which we think we make for ourselves we must acknowledge to be God's gift, and must ascribe to him the glory of it. Whoever are in favour, it is God that has brought them into favour; and it is by him that they find good understanding. Herein was again verified That work (Psalms 106:46), He made them to be pitied of all those that carried them captives. Let young ones know that the way to be acceptable is to be tractable and dutiful.

      II. That Daniel was still firm to his religion. They had changed his name, but they could not change his nature. Whatever they pleased to call him, he still retained the spirit of an Israelite indeed. He would apply his mind as closely as any of them to his books, and took pains to make himself master of the learning and tongue of the Chaldeans, but he was resolved that he would not defile himself with the portion of the king's meat, he would not meddle with it, nor with the wine which he drank,Daniel 1:8; Daniel 1:8. And having communicated his purpose, with the reasons of it, to his fellows, they concurred in the same resolution, as appears, Daniel 1:11; Daniel 1:11. This was not out of sullenness, or peevishness, or a spirit of contradiction, but from a principle of conscience. Perhaps it was not in itself unlawful for them to eat of the king's meat or to drink of his wine. But, 1. They were scrupulous concerning the meat, lest it should be sinful. Sometimes such meat would be set before them as was expressly forbidden by their law, as swine's flesh; or they were afraid lest it should have been offered in sacrifice to an idol, or blessed in the name of an idol. The Jews were distinguished from other nations very much by their meats (Leviticus 11:45; Leviticus 11:46), and these pious young men, being in a strange country, thought themselves obliged to keep up the honour of their being a peculiar people. Though they could not keep up their dignity as princes, they would not lose it as Israelites; for on that they most valued themselves. Note, When God's people are in Babylon they have need to take special care that they partake not in her sins. Providence seemed to lay this meat before them; being captives they must eat what they could get and must not disoblige their masters; yet, if the command be against it, they must abide by that. Though Providence says, Kill and eat, conscience says, Not so, Lord, for nothing common or unclean has come into my mouth. 2. They were jealous over themselves, lest, though it should not be sinful in itself, it should be an occasion of sin to them, lest, by indulging their appetites with these dainties, they should grow sinful, voluptuous, and in love with the pleasures of Babylon. They had learned David's prayer, Let me not eat of their dainties (Psalms 141:4), and Solomon's precept, Be not desirous of dainties, for they are deceitful meat (Proverbs 23:3), and accordingly they form their resolution. Note, It is very much the praise of all, and especially of young people, to be dead to the delights of sense, not to covet them, not to relish them, but to look upon them with indifference. Those that would excel in wisdom and piety must learn betimes to keep under the body and bring it into subjection. 3. However, they thought it unseasonable now, when Jerusalem was in distress, and they themselves were in captivity. They had no heart to drink wine in bowls, so much were they grieved for the affliction of Joseph. Though they had royal blood in their veins, yet they did not think it proper to have royal dainties in their mouths when they were thus brought low. Note, It becomes us to be humble under humbling providences. Call me not Naomi; call me Marah. See the benefit of affliction; by the account Jeremiah gives of the princes and great men now at Jerusalem it appears that they were very corrupt and wicked, and defiled themselves with things offered to idols, while these young gentlemen that were in captivity would not defile themselves, no, not with their portion of the king's meat. How much better is it with those that retain their integrity in the depths of affliction than with those that retain their iniquity in the heights of prosperity! Observe, The great thing that Daniel avoided was defiling himself with the pollutions of sin; that is the thing we should be more afraid of than of any outward trouble. Daniel, having taken up this resolution, requested of the prince of the eunuchs that he might not defile himself, not only that he might not be compelled to do it, but that he might not be tempted to do it, that the bait might not be laid before him, that he might not see the portion appointed him of the king's meat, nor look upon the wine when it was red. It will be easier to keep the temptation at a distance than to suffer it to come near and then be forced to put a knife to our throat. Note, We cannot better improve our interest in any with whom we have found favour than by making use of them to keep us from sin.

      III. That God wonderfully owned him herein. When Daniel requested that he might have none of the king's meat or wine set before him the prince of the eunuchs objected that, if he and his fellows were not found in as good case as any of their companions, he should be in danger of having anger and of losing his head, Daniel 1:10; Daniel 1:10. Daniel, to satisfy him that there would be no danger of any bad consequence, desires the matter might be put to a trial. He applies himself further to the under-officer, Melzar, or the steward: "Prove us for ten days; during that time let us have nothing but pulse to eat, nothing but herbs and fruits, or parched peas or lentils, and nothing but water to drink, and see how we can live upon that, and proceed accordingly," Daniel 1:13; Daniel 1:13. People will not believe the benefit of abstemiousness and a spare diet, nor how much it contributes to the health of the body, unless they try it. Trial was accordingly made. Daniel and his fellows lived for ten days upon pulse and water, hard fare for young men of genteel extraction and education, and which one would rather expect they should have indented against than petitioned for; but at the end of the ten days they were compared with the other children, and were found fairer and fatter in flesh, of a more healthful look and better complexion, than all those who did eat the portion of the king's meat,Daniel 1:15; Daniel 1:15. This was in part a natural effect of their temperance, but it must be ascribed to the special blessing of God, which will make a little to go a great way, a dinner of herbs better than a stalled ox. By this it appears that man lives not by bread alone; pulse and water shall be the most nourishing food if God speak the word. See what it is to keep ourselves pure from the pollutions of sin; it is the way to have that comfort and satisfaction which will be health to the navel and marrow to the bones, while the pleasures of sin are rottenness to the bones.

      IV. That his master countenanced him. The steward did not force them to eat against their consciences, but, as they desired, gave them pulse and water (Daniel 1:16; Daniel 1:16), the pleasures of which they enjoyed, and we have reason to think were not envied the enjoyment. Here is a great example of temperance and contentment with mean things; and (as Epicurus said) "he that lives according to nature will never be poor, but he that lives according to opinion will never be rich." This wonderful abstemiousness of these young men in the days of their youth contributed to the fitting of them, 1. For their eminent services. Hereby they kept their minds clear and unclouded, and fit for contemplation, and saved for the best employments a great deal both of time and thought; and thus they prevented those diseases which indispose men for the business of age that owe their rise to the intemperances of youth. 2. For their eminent sufferings. Those that had thus inured themselves to hardship, and lived a life of self-denial and mortification, could the more easily venture upon the fiery furnace and the den of lions, rather than sin against God.