The first direct reference to the prophet Daniel, is in the words of Yahweh to Hezekiah:
“… and of thy sons which shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon” (2 King 20:18).
The fulfilment of these words is recorded in Daniel chapter 1:
“the king spake to 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, children in whom was not blemish …” (Dan. 1:3-4).
These men were selected to be taught “the learning and the tongue of the Chaldeans” (vs 4), and they were granted the privilege of partaking of the king’s food:
“the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king” (vs 5).
Daniel, however, refused to eat this royal sustenance:
“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” (vs 8).
The question that arises from a consideration of these things, is Why did Daniel refuse the king’s food? It is often suggested that it could be that it was offered to Idols, and it would therefore have been defiling to eat of it – and there is evidence to support this (see Hos. 9:3 and Eze. 4:13). However, the record itself does not make this point – the emphasis in the Divine Narrative, is that it was “the king’s meat”. The phrase occurs 4 times in this chapter: it was the royal dainties that Daniel refused.
We have other examples in Scripture which display a similar principle. Moses would not enjoy the pleasures of sin for a season (Heb. 11:25), and chose rather to suffer with the people of God. Nehemiah said:
“Moreover, from the time that I was appointed to be their governor in the land of Judah … I and my brethren have not eaten the bread of the governor” (Neh. 5:14).
Again, Uriah the Hittite refused the food of king David that was sent to him, saying, “The ark, and Israel, and Judah abide in tents; and my lord Joab, and the servants of my lord, are encamped in the open fields; shall I then go into mine house, to eat and to drink, and to lie with my wife? As thou livest, and as thy soul livest I will not do this thing” (2 Sam. 11:11).
The situation with these three examples, is that these men refused royal food, because they rather wished to be identified with their people. They could not partake of the king’s meat, whilst their people were in affliction – and that, we suggest, was the case of Daniel. His people were given “the bread of adversity, and the water of affliction” (Isa. 30:20), and so this was what Daniel asked for instead – poor man’s food: “pulse to eat, and water to drink” (Dan. 1:12). Declining the pleasures of sin, he chose rather to identify with his people who were living in the degradation of captivity.
There is a lesson for us in these things: there is a latter-day Babylonian system, which offers intoxicating wine, and “delicacies” of food (Rev. 17:1-2, 18:3). We must not desire the delicacies of the kingdom of sin: “incline not my heart to any evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties” (Psa. 141:4). And again, “be not desirous of his dainties, for they are deceitful meat” (Prov. 23:3). The wine and meat of Babylon then, is something to be avoided at all costs. We do not wish to become intoxicated with the errors of the apostasy, or be led astray by the delights of her delicacies. Like Daniel, we must eschew the riches and pleasures of the Babylonian system, and identify ourselves with those who were afflicted by her: the faithful minority. By refusing to eat of the Babylonian king’s meat and drink, we will not be made drunk by her teachings, or be filled with her falsehoods. The example of Daniel therefore is something for us to emulate, so that we, like he, will remain faithful to Yahweh in a day of adversity.
REVEALING SECRETS
We read in Daniel chapter 1, that the eunuchs were in training for 3 years, but Daniel chapter 2 describes certain events that took place in the second year of the reign of Nebuchadnezzar (Dan. 2:1). This means that matter of the king’s dream being made known and interpreted by Daniel, took place during his training period. The wisest men of the realm could not declare, or interpret the dream, but the trainee – Daniel, could, saying, “there is a God in heaven that revealeth secrets and maketh known to the king Nebuchadnezzar what shall be in the latter days” (Dan. 2:28). The principle here, is again expounded by Paul:
“God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty” (1 Cor. 1:27-28).
Interestingly, there are other allusions back to Daniel chapter 2 in this context. Just as the wisest men of Babylon could not declare the secret, or mystery of the king’s dream, Paul declares: “we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of this world knew …” (1 Cor. 2:7-8). Again, speaking of the revelation of this mystery, he writes: “… but God hath revealed them unto us by the Spirit: for the Spirit searcheth all things, yea, the deep things of God” (vs 10). And this parallels with Daniel 2:22 “he revealeth the deep and secret things …”. Of a truth, there is a God in heaven which revealeth secrets, and it is truly a tremendous privilege to know the true Gospel message, which even the mightiest and wisest of men cannot comprehend.
A MAN OF PRAYER
One of the preeminent characteristics of Daniel, is that he was a man of prayer. Hence in the example above, he and his companions prayed to God for the revelation (Dan. 2:18). Again, this is the focus of chapter 6 of his prophecy. Out of jealousy, when king Darius had appointed Daniel to a position of authority, “then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God” (Dan. 6:4-5).
This is a wonderful testimony to the character of Daniel: though he were scrutinised very carefully by his adversaries, they could find no fault in him at all – similar, perhaps, to the way in which Messiahs’ adversaries could find no fault in him. Indeed, can that be said of us? But Daniel was known to be a man of prayer to his God, and so this was the means by which he was to be condemned. The presidents and princes convinced the king to establish a law “that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions … wherefore king Darius signed the writing and the decree” (Dan. 6:7-9).
The narrative continues to record how that “when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime” (Dan. 6:10). Here is another example for the servants of God today – to pray regularly. The Psalmist also prayed thrice daily: “Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice” (Psa. 55:17). This is appropriate: to be focussed in prayer at least for 3 times a day. And notice also the content of Daniel’s prayer: he “gave thanks before his God.” Even so, the believer’s prayers should be more than a shopping list of things that they want – they should reflect a deep-seated gratitude for everything that He provides. They should be found “giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ” (Eph. 5:20) – such is the practice and habit of all the servants of God.
The consequence of Daniel refusing to stop praying, was that he was cast into the den of lions – from which he was delivered by the God that he served. Accordingly, he was saved from the lions by a dramatic and miraculous means – the Angel of the Lord was sent to save him: “My God hath sent his Angel, and hath shut the lions’ mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt” (Dan. 6:22).
The Angels are “ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Heb. 1:14), and Messiah’s brethren must recognise the angelic hand in their lives. The Psalmist expressed the same confidence:
“This poor man cried, and Yahweh heard him, and saved him out of all his troubles. The angel of Yahweh encampeth round about them that fear him, and delivereth them” (Psa. 34:6-7).
This is the confidence of those who fear the God of Israel: that His Angels will minister according to His Will, and deliver them. Not that they are granted immunity from the stresses and vexations of sustaining a mortal existence, but that rather when troublesome times come, the Angel will be there. That deliverance might not be easy, and it might even be through death itself (Isa. 57:1) – but in the kingdom, the saints will be able to look back and discern the angelic hand in their lives, in ways that they couldn’t appreciate at the time.
In chapter 9 of his prophecy, we have a prayer of Daniel, which was focussed on seeking mercies of the God of heaven, to forgive sins. So he describes: “… I was speaking and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Yahweh my God” (Dan. 9:20). Confession of sin features frequently in this prayer (see vs. 5, 6, 9, 11, 15, 20). Though he personally couldn’t be faulted by his peers, nevertheless he recognised his own sins and those of his people. The spirit is repeated in Messiah’s parable of the Pharisee and the Publican: whilst the Pharisee proclaimed his own perceived righteousness, the Publican simply confessed his sin “have mercy upon me, a sinner” (Lu. 18:13) – and he was the one who went back to his house “justified”. The lesson for us is obvious – we must confess and forsake our sins, and pray for mercy before the Throne of Grace.
SEEKING UNDERSTANDING
A final aspect we ought to consider, is how that Daniel sought understanding. Chapter 10 of his prophecy describes how that a certain thing was revealed to him, yet he did not understand it. But he greatly desired to understand, and went into mourning for three full weeks, and chastened himself. So the Angel came to him again:
“Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand and to chasten thyself before thy God, thy words were heard, and I am come for thy words” (Dan. 10:12).
Again, this is an example for us: do we find studying the Bible hard? Are their parts which we find difficult to understand? If so, how do we deal with the situation? Do we diligently search out the meaning? “it is the glory of God to conceal a thing, but the honour of kings is to search out a matter” (Prov. 25:2).
Isaiah describes how there is always an excuse not to read and understand the revelations of God:
“the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he said, I am not learned” (Isa. 29:11-12).
Notice, that both classes have an excuse not to read the book. One says that we are not meant to understand, for the book is sealed up, and another says that because they are not a scholar, they can’t read it. Indeed, the present writer has encountered both reasons given for not engaging in Bible Study – to make excuses is easy, but to seek understanding is better. John was of a kindred spirit to Daniel. He was confronted by a sealed book: “and I wept much, because no man was found worthy to open and to read the book, neither to look thereon” (Rev. 5:4). He wasn’t indifferent to the Revelation: he, like Daniel sought out understanding. We also must diligently apply ourselves to the pursuit of the wisdom that comes from God’s Word – there will be no excuses in the day to come.
In our brief survey of the character of Daniel, we have seen how that he refused the pleasures of this life, to identify himself with the suffering of his people. He was considered faultless by his peers, who couldn’t find any occasion against him. He was a man of prayer and humility, seeking the Grace of God for forgiveness. And he was a man who earnestly desired to understand the Revealed Word of his God. Let us heed his example and go and do likewise!
Christopher Maddocks
