The first chapter of the Book of Daniel gives considerable attention to observing kashrut, abstaining from non-kosher food. In a pagan household, an observant Jew can eat only vegetables and drink only water without fear of breaking the dietary laws. Such attention to...
The first chapter of the Book of Daniel gives considerable attention to observing kashrut, abstaining from non-kosher food. In a pagan household, an observant Jew can eat only vegetables and drink only water without fear of breaking the dietary laws. Such attention to kashrut is unsurprising when we remember that the Book of Daniel was written during the persecutions under Antiochus Epiphanes and the Maccabean wars. Having first defiled the courtyard of the Jerusalem Temple with pagan altars built there on his orders, Antiochus then began persecuting the Synagogue.
Circumcision, the study of the Torah, and the preparation of kosher food were forbidden. In such a situation, a reminder of the need to observe kashrut sounded like a call to remain faithful to God and to the faith of one's ancestors. It seems that the author of the Book of Daniel is calling for uncompromising adherence to the religious norms and rules of Judaism — in contrast to those who believed that, in the circumstances, it was better to compromise. Of course, religious observance is not an end in itself, and religious norms and rules are not absolute; after the coming of Christ, this became clearer than ever before.
But it is one thing when religion becomes a principle upheld for its own sake, and quite another when it becomes a way of remaining faithful to God. This often happens in times of persecution: religion then becomes a kind of protective case, one that is more or less sturdy and suitable for preserving spiritual life itself and spiritual tradition — the experience of communion with God and the spiritual and ascetic practices associated with it.
Of course, all religious observance tends to become absolutized, to become something self-sufficient; yet when external pressure is strong enough, this process affects spiritual life less noticeably than in peaceful, quiet times. Religious discipline in a sense resembles military discipline: in wartime, military discipline becomes not only appropriate but absolutely necessary, whereas in ordinary life in peacetime it only does harm.
The same is true of religious discipline: in times of persecution, it often proves to be the only means of preserving both the community and Tradition itself, while in ordinary times it tends to harm spiritual life rather than benefit it. The Book of Daniel, however, was written precisely in a time of persecution, which explains its author's corresponding attitude to religious discipline, including strict and uncompromising observance of the norms and rules of ritual purity.
1 Jehoiakim's first captivity, Dan 1:1-2.
The choice made of Daniel and some other young men, to be brought up for Nebuchadnezzar's service, Dan 1:3-7.
Their preferring pulse before the king's meat, Dan 1:8-16.
Their wonderful improvement, Dan 1:17-21.
1:2 With part of the vessels - In this expedition Nebuchadnezzar carried away some captives, among whom were Daniel and his friends.His god - Baal, or Bell, and Nebo, which words they put into the names of their kings and favourites.
1:3 Of the eunuchs - These were chief among the king's servants; and they are called eunuchs, because many of them were such. And of the princes - Here was fulfilled what the prophet Isaiah had foretold, Isa 39:7.
1:4 The learning and the tongue - The Chaldeans were skilled above any other nation, in natural philosophy. Their tongue differed from the Hebrew in dialect and in pronunciation, which they learned that they might be the more acceptable to the king, and court.
1:5 The king's meat - Such as he had at his own table.
1:6 And Azariah - Probably all of the royal lineage of Judah.
1:7 Gave names - That is, other names, relating to the idol - gods.Belteshazzar - So Daniel had the name of Belteshazzar, from the great Babylonian idol Baal or Bell.This was by the king's command, and herein he put forth an act: of his sovereignty.
1:8 But Daniel purposed - There may be several weighty reasons assigned why Daniel did this.
- Because many of those meats provided for the king's table, were forbidden by the Jewish law.
- Daniel knew these delicates would too much gratify the flesh.
- He did not dare to eat and drink things consecrated to idols.
- He was sensible, how unsuitable delicate fare would be to the afflicted state of God's people.
Therefore he was herein a rare pattern of avoiding all the occasions ofevil.1:15 Fairer and fatter - The blessing of God upon homely fare, affords often more health and strength, than more costly fare to them that eat the fat, and drink the sweet.
1:19 Before - Both in the presence chamber, and in the council chamber, to try their proficiency; this shews the king's ability and judgment, how else could he discern their fitness, and their excellency above others.
1:20 The king enquired - This is a farther confirmation of the king's noble endowments, and of his great care whom he chose to be in offices of trust, namely persons excellently qualified to serve him in the great affairs of the kingdom. And thus did God pour contempt upon the pride of the Chaldeans, and put honour on the low estate of his people.
1:21 Continued - in the court of Babylon until Cyrus, and then he was in the Persian court, and he lived in honour and high employment all that time, yea, after Cyrus began to reign.For chap.Dan 10:1, he had visions and revelations in the third year of Cyrus.