Introduction: Timeline: during this sixth century B.C., construction on the Acropolis in Athens begins; Mayan civilization was flourishing in Mexico; Aesop wrote his fables; Confucius and Buddha live; Greek art comes into its own; the Phoenicians make the first known sea journey around Africa; the olive tree is introduced to Italy by Greeks

Daniel in the Den of the Higher Critics: Who wrote the book of Daniel? The author mostly speaks in the third person; except for 8:1; 9:2, 20; and 10:2, where he speaks in the "I, Daniel" form. But it was customary for ancient writers to speak in the third person even when writing about themselves; one Old Testament exception to this is Nehemiah, which is in the form of a personal diary. God Himself switches between the grammatical first and third person when speaking of Himself: compare Exodus 20:2 (I am the LORD your God) and 20:7 (for the LORD will not hold him guiltless). So clearly, the book of Daniel claims to have been written by Daniel himself, and the fact that it is written mostly in the third person does not contradict that claim. Fortunately, Jesus clears the matter up nicely; He tells us that Daniel wrote the book of Daniel: Therefore when you see the 'abomination of desolation,' spoken of by Daniel the prophet (Matthew 24:15; Mark 13:14). Ezekiel, who was a contemporary of Daniel, knew of him and his godliness: Even if these three men, Noah, Daniel, and Job, were in it, they would deliver only themselves by their righteousness," says the Lord GOD. (Ezekiel 14:14).

Daniel describes events of the second century before Christ (especially the period 175-164 B.C.) with such precision that critics have held that it had to have been written after that period, during the time of the Maccabees. Supposedly, its purpose for being written during that time was for it to be an inspiring political tract meant to encourage God's people on to victory during the Maccabean wars. The first one to suggest a Maccabean date for Daniel was the Neoplatonic philosopher Porphyrius of Tyre (third century A.D.) Porphyrius couldn't believe the prophecies, so he suggested the later date. Jerome, in his commentary on Daniel, spent much of his time refuting these arguments. Beginning in 1771, influenced by the Enlightenment, academics began to revive the old Maccabean date theory for Daniel. They all agreed that every accurate prediction in Daniel was written after the event had taken place.

The modern argument is based on supposed inevitable mistakes that a second century B.C. writer would make when writing about a period four hundred years before, in the sixth century B.C. In our own day, it would be as if someone wrote a story about the Pilgrims landing at Plymouth Rock with speedboats and computers. We would know that it was a forgery.   There are usually said to be five main historical blunders: (1) The wrong date for Nebuchadnezzar's invasion (2) Using the word "Chaldeans" to describe a class of soothsayers (3) The obviously legendary account of Nebuchadnezzar's madness (4) King Belshazzar and his relationship to Nabonidus (5) The legendary figure of Darius the Mede. There is also a linguistic argument made, saying that Greek words are used in Daniel, words that would have not come into the Hebrew vocabulary until the second century B.C.

As we go through Daniel, we will give special attention to these issues, and what modern archaeological research has to say about them. But we should ask: why such a strong attack against Daniel? Simply because Daniel contains more fulfilled prophecies than any other book in the Bible. In New Testament prophecy, Daniel is referred to more than any other Old Testament book. Marxist governments have prohibited preaching from passages like Daniel, because they tell God's words on the course of history, where He and His people win.

Dan 1:1 In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
Dan 1:2 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.

Nebuchadnezzar conquers Jerusalem: Jehoiakim was a Judean king placed on the throne by Pharaoh-Necho of Egypt; his name "Jehovah raises up" belied his illegitimate ascendancy. Nebuchadnezzar is a Hebrew transliteration of the Babylonian name Nebu-kudduri-utzur, which means "Nebu protects the crown". Why did Nebuchadnezzar come against Jerusalem? Because the Pharaoh of Egypt invaded Babylon; the young prince Nebuchadnezzar defeated the Egyptians at Charchemish; then he pursues the fleeing Egyptian army all the way down to the Sinai. Along the way (or on the way back), he subdued Jerusalem, who had been loyal to Pharaoh. This (605 B.C.) was the first, but not the last encounter between Nebuchadnezzar and Jehoiakim; there would be two later invasions (597, 587 B.C.). Is this a historical blunder? This invasion in 605 B.C. is not mentioned in the book of Kings, but Josephus' quoting of the Babylonian historian Berossus shows that the biblical account of there being three separate Babylonian attacks on Judah is accurate (Against Apion, I 19; Antiquities, X 11, 1).

The Babylonian chronicles are a collection of tablets discovered as early as 1887, and are held in the British Museum. In them, Nebuchadnezzar's 605 BC presence in Judah is documented and clarified. When the Babylonian chronicles where finally published in 1956, they gave us detailed political and military information of the first magnitude for the first ten years of Nebuchadnezzar's reign. These tablets were prepared by L./w. King in 1919; he then died, and they were neglected for four decades. The victory of Nebuchadnezzar over the Egyptians at Carchamish in May or June of 605 is also documented by excavations. They found evidences of battle, vast quantities of arrowheads, layers of ash, and a shield of a Greek mercenary fighting for the Egyptians.  This campaign was interrupted suddenly when Nebuchadnezzar heard of his father's death and had to race back to Babylon to secure his succession to the throne. He traveled about 500 miles in two weeks - remarkable speed. The siege of Jerusalem in 605, which was cut short by this news, is not specifically detailed in the Babylonian Chronicles, but is entirely consistent with the record.

There is also no contradiction between Daniel, who says this happened in the third year of Jehoiakim, and Jeremiah 46:2, which says it was in the fourth year of Jehoiakim. Daniel reckons a king's years in the Babylonian method: the first year of a king's reign begins at the beginning of the calendar year after he takes the throne. In the 597 B.C. deportation, Jehoiachin, Ezekiel and others were taken away; this deportation is described in 2 Kings 24:14-16. In the 587 B.C. invasion, the city of Jerusalem and the temple were destroyed (2 Kings 25:9-10).

God's hand is obvious; He is in command: This was prophesied in Isaiah 39:7: And they shall take away some of your sons who will descend from you, whom you will beget; and they shall be eunuchs in the palace of the king of Babylon. This prophecy has led some to think that Daniel and his companions were made eunuchs. Certainly, the Hebrew term saris was used of literal eunuchs; but the word derives from a phrase that simply means to be a servant of the king. It wasn't necessarily exclusively applied to literal eunuchs.

Two main reasons for the captivity: idolatry, and Israel's failure to observe the Sabbaths for the land (Leviticus 25:1-7 and 26:2-35). God always settles His accounts with those who refuse to heed His warnings. Some of the articles of the house of God: Nebuchadnezzar did not take all the furnishings of the temple; the rest were brought to Babylon later. The confiscation of these items, and their deposit in a Babylonian temple, was a dramatic declaration of the opinion "my god is better than your God." Would the God of Israel be able to vindicate Himself? This was a low time for Judah and God's people; it had seemed that the God of Israel had lost to the gods of Assyria, Egypt, and Babylon. Daniel shows God vindicating Himself, at a time when the conquering of Israel might have brought His reputation into disrepute

Dan 1:3 And the king spoke 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;
Dan 1:4 Children in whom [was] no blemish, but well favored, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as [had] ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans.

Babylon's system of indoctrination: The best and the brightest of Jerusalem's young men are chosen to be taken back to Babylon. Nebuchadnezzar not only confiscated holy things from the temple, but the shining lights of Judah's future as well (young men perhaps 13-17 years old). He showed himself a wise administrator, and a shrewd tactician; taking these young men as hostages would remind the people back in Jerusalem that they should not revolt against recently imposed Babylonian rule.

Dan 1:5 And 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.

Dan 1:6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:
Dan 1:7 Unto whom the prince of the eunuchs gave names: for he gave unto Daniel [the name] of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.

In Babylon, the Hebrew youths are groomed for the civil service: It was a given that these would be provided for by the government; but to have the same food and wine that was prepared for the king was intended as a special honor. Four of these youths, and their name changes. Daniel: God is my judge to Belteshazzar: Bel's prince; Hannaniah: Beloved by the Lord to Shadrach: Illumined by Sun-god; Mishael: Who is as God to Meshach: Who is like Venus; Azariah: The Lord is my help to Abed-nego: Servant of Nego.

The purpose of the food, names and education was simple: total indoctrination, and a leaving behind of the Hebrew God and culture. Undoubtedly, Nebuchadnezzar wanted to communicate to these young men, "look to me for everything"; Daniel and his friends refused, insisting to look to God. Calvin says that Nebuchadnezzar knew that the Jews were a stiff-necked and obstinate people, and that he used the sumptuous food to soften up these captives. In the same way, Satan wants to indoctrinate us into the world system; he wants us to feed on what the world offers; to identify ("name") ourselves according to the world; and to educate ourselves in the ways of the world.

Dan 1:8 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.

Daniel and his friends refuse to eat the king's food: Daniel's decision to be faithful. The word for defile himself carries the thought of polluting, staining, defiling; see also Isaiah 59:3; Zephaniah 3:1; Malachi 1:7. That Daniel requested that he might not defile himself implies that he explained the religious basis for his request; he didn't justify what he was doing on the basis of good health or any other thing, except godliness. Wine was not forbidden by God; but in pagan cultures, like many meats, it was dedicated to the gods.

Why would Daniel and his friends consider the king's food defiled? Undoubtedly, it was not kosher. It was probably sacrificed to idols. It implied fellowship with Babylon's cultural system; "By eastern standards to share a meal was to commit one's self to friendship; it was of covenant significance.". Why this was such a courageous decision. The king had ordered the menu; to disobey could result in very severe punishment. The food itself was no doubt pretty attractive, and seemed pretty good compared to vegetables and water for three years.

Separated from family and home, it would have been easy to compromise. It would have been easy to think that God had let them down by allowing them to be carried away into Babylon. Why should they risk their necks for a God who let them down? Many Christians have a mentality that says, "God, you do right by me, and I'll do right by you." Of course, God will always do right by us; but we don't always know what is right for us!

Daniel illustrates to us how to resist temptation: The heart must be set; Daniel purposed in his heart, making up his mind beforehand that he would not compromise. The life must be winning; Daniel found favor with his superiors. Protest must be courteous; Daniel requested. He made a polite request, showing discretion. Making an obedient stand for Jesus Christ does not mean we must be obnoxious.

Self-denial must be sought:  "Be ready for a bad name; be willing to be called a bigot; be prepared for the loss of friendships; be prepared for anything so long as you can stand fast by Him who bought you with His precious blood." The test must be boldly put. "A Christian man should be willing to be tried; he should be pleased to let his religion be put to the test. 'There,' says he, 'hammer away if you like.' Do you want to be carried to heaven on a feather bed?"

Dan 1:9 Now God had brought Daniel into favor and tender love with the prince of the eunuchs.

The results of Daniel's courageous decision: What God did: God gives Daniel favor and good will with the authorities. God will never abandon us when we stand for Him. God moved upon the authorities to regard Daniel with good will; but also worked through the wise actions of Daniel to cultivate this good will.

Dan 1:10 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.
Dan 1:11 Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,

Dan 1:12 Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.
Dan 1:13 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.

What Daniel did: Daniel wisely, and with great trust in God, suggests a plan: He was sensitive to seeing the situation through the steward's eyes, and addressing his legitimate concerns. "Martyrs by proxy, who have such strong convictions that they think it somebody else's duty to run risk for them, are by no means unknown." Vegetables refers to all kinds of grains and plants, not strictly vegetables. Daniel was willing to put himself, and his faith in God, to the test.

Dan 1:14 So he consented to them in this matter, and proved them ten days.
Dan 1:15 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.
Dan 1:16 Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.

The primary result: immediately, Daniel and his companions are blessed for their faithfulness.

Dan 1:17 As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.

Dan 1:18 Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.
Dan 1:19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
Dan 1:20 And in all matters of wisdom [and] understanding, that the king enquired of them, he found them ten times better than all the magicians [and] astrologers that [were] in all his realm.
Dan 1:21 And Daniel continued [even] unto the first year of king Cyrus.

The secondary result: In the long term, Daniel and his companions are blessed and promoted, because of their faithfulness. The special intellectual ability of Daniel and his companions was not due to their diet, but to the special intervention of the Lord. These young men from Jerusalem were immersed in the study of Babylonian culture, literature and religion; yet they remained faithful to God. The work of the prophets like Jeremiah, Zephaniah and Habakkuk had not been in vain. They were in the world, but not of it.

Observations: Isn't Daniel making a big deal over a little thing? Yes, but the only way to go on with God is by being faithful in little things. "Daniel, why bring religion into it?" But Daniel realized that his relationship with God touched every area of his life, even what he ate. It is significant that the very roots of sin go back to eating of forbidden food. Purity of heart and faithfulness to God come before enlightenment in divine mysteries. Daniel will later receive great revelation, but now he simply shows himself a dedicated follower of God. Daniel and his friends must have been trained well by their parents; we must train our children this way.

Inner conviction can overcome any outer pressure. God honoring convictions yield God-given rewards: Daniel was in high office 70 years!  Comparison: Daniel, a captive for God in Babylon, and Paul, "prisoner of the Lord" (Ephesians 4:1)