Daniel 1:8
Verse
Context
Daniel’s Faithfulness
7The chief official gave them new names: To Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.8But Daniel made up his mind that he would not defile himself with the king’s food or wine. So he asked the chief official for permission not to defile himself.
Sermons
Keith Daniel
George Verwer
Carter Conlon
Denny Kenaston
David Guzik
William MacDonaldSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
But Daniel - would not defile himself - I have spoken of this resolution in the introduction. The chief reasons why Daniel would not eat meat from the royal table were probably these three: - 1. Because they ate unclean beasts, which were forbidden by the Jewish law. 2. Because they ate, as did the heathens in general, beasts which had been strangled, or not properly blooded. 3. Because the animals that were eaten were first offered as victims to their gods. It is on this account that Athenaeus calls the beasts which here served up at the tables of the Persian kings, ἱερια, victims, lib. 4 c. 10, p. 145.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The command of the king, that the young men should be fed with the food and wine from the king's table, was to Daniel and his friends a test of their fidelity to the Lord and to His law, like that to which Joseph was subjected in Egypt, corresponding to the circumstances in which he was placed, of his fidelity to God (Gen 39:7.). The partaking of the food brought to them from the king's table was to them contaminating, because forbidden by law; not so much because the food was not prepared according to the Levitical ordinance, or perhaps consisted of the flesh of animals which to the Israelites were unclean, for in this case the youths were not under the necessity of refraining from the wine, but the reason of their rejection of it was, that the heathen at their feasts offered up in sacrifice to their gods a part of the food and the drink, and thus consecrated their meals by a religious rite; whereby not only he who participated in such a meal participated in the worship of idols, but the meat and the wine as a whole were the meat and the wine of an idol sacrifice, partaking of which, according to the saying of the apostle (Co1 10:20.), is the same as sacrificing to devils. Their abstaining from such food and drink betrayed no rigorism going beyond the Mosaic law, a tendency which first showed itself in the time of the Maccabees. What, in this respect, the pious Jews did in those times, however (1 Macc. 1:62f.; 2 Macc. 5:27), stands on the ground of the law; and the aversion to eat anything that was unclean, or to defile themselves at all in heathen lands, did not for the first time spring up in the time of the Maccabees, nor yet in the time of the exile, but is found already existing in these threatenings in Hos 9:3., Amo 7:17. Daniel's resolution to refrain from such unclean food flowed therefore from fidelity to the law, and from stedfastness to the faith that "man lives not by bread only, but by every word that proceedeth out of the mouth of the Lord" (Deu 8:3), and from the assurance that God would bless the humbler provision which he asks for himself, and would by means of it make him and his friends as strong and vigorous as the other youths who did eat the costly provision from the king's table. Firm in this conviction, he requested the chief chamberlain to free him and his three friends from the use of the food and drink brought from the royal table. And the Lord was favourable to him, so that his request was granted. Dan 1:9 לחסד נתן, to procure favour for any one, cf. Kg1 8:30; Psa 106:46; Neh 1:11. The statement that God gave Daniel favour with the chief chamberlain, refers to the fact that he did not reject the request at once, as one not to be complied with, or as punishable, but, esteeming the religious conviction out of which it sprang, pointed only to the danger into which a disregard of the king's command would bring him, thus revealing the inclination of his heart to grant the request. This willingness of the prince of the eunuchs was the effect of divine grace. Dan 1:10 The words למּה אשׁר = שׂלּמּה (Sol 1:7), for why should he see? have the force of an emphatic denial, as למּה in Gen 47:15, Gen 47:19; Ch2 32:4, and as למה דּי in Ezr 7:23, and are equivalent to "he must not indeed see." זעפים, morose, disagreeable, looking sad, here, a pitiful look in consequence of inferior food, corresponding to σκυθρωπός in Mat 6:16. פּני is to be understood before הילדים, according to the comparatio decurtata frequently found in Hebrew; cf. Psa 4:8; Psa 18:34, etc. וחיּבתּם with וrelat. depends on למּה: and ye shall bring into danger, so that ye bring into danger. את־ראשׁ חיּב, make the head guilty, i.e., make it that one forfeits his head, his life. Dan 1:11-16 When Daniel knew from the answer of the chief that he would grant the request if he were only free from personal responsibility in the matter, he turned himself to the officer who was under the chief chamberlain, whom they were immediately subject to, and entreated him to make trial for ten days, permitting them to use vegetables and water instead of the costly provision and the wine furnished by the king, and to deal further with them according as the result would be. המּלצר, having the article, is to be regarded as an appellative, expressing the business of the calling of the man. The translation, steward or chief cook, is founded on the explanation of the word as given by Haug (Ewald's bibl. Jahrbb. v. p. 159f.) from the New Persian word mel, spirituous liquors, wine, corresponding to the Zendh. madhu (μεθυ), intoxicating drink, and = צרחara, Sanscr. חiras, the head; hence overseer over the drink, synonymous with רבשׁקה, Isa 36:2. - נס נא, try, I beseech thee, thy servants, i.e., try it with us, ten days. Ten, in the decimal system the number of completeness or conclusion, may, according to circumstances, mean a long time or only a proportionally short time. Here it is used in the latter sense, because ten days are sufficient to show the effect of the kind of food on the appearance. זרעים, food from the vegetable kingdom, vegetables, leguminous fruit. Dan 1:13. מראינוּ is singular, and is used with יראוּ in the plural because two subjects follow. כּאשׁר תּראה, as thou shalt see, viz., our appearance, i.e., as thou shalt then find it, act accordingly. In this proposal Daniel trusted in the help of God, and God did not put his confidence to shame. (Note: The request is perfectly intelligible from the nature of living faith, without our having recourse to Calvin's supposition, that Daniel had received by secret revelation the assurance that such would be the result if he and his companions were permitted to live on vegetables. The confidence of living faith which hopes in the presence and help of God is fundamentally different from the eager expectation of miraculous interference of a Maccabean Jew, which C. v. Lengerke and other deists and atheists wish to find here in Daniel.) The youths throve so visibly on the vegetables and water, that the steward relieved them wholly from the necessity of eating from the royal table. Dan 1:15. בּשׂר בּריאי, fat, well nourished in flesh, is grammatically united to the suffix of מראיהם, from which the pronoun is easily supplied in thought. Dan 1:16. נשׂא, took away = no more gave.
Jamieson-Fausset-Brown Bible Commentary
Daniel . . . would not defile himself with . . . king's meat--Daniel is specified as being the leader in the "purpose" (the word implies a decided resolution) to abstain from defilement, thus manifesting a character already formed for prophetical functions. The other three youths, no doubt, shared in his purpose. It was the custom to throw a small part of the viands and wine upon the earth, as an initiatory offering to the gods, so as to consecrate to them the whole entertainment (compare Deu 32:38). To have partaken of such a feast would have been to sanction idolatry, and was forbidden even after the legal distinction of clean and unclean meats was done away (Co1 8:7, Co1 8:10; Co1 10:27-28). Thus the faith of these youths was made instrumental in overruling the evil foretold against the Jews (Eze 4:13; Hos 9:3), to the glory of God. Daniel and his three friends, says AUBERLEN, stand out like an oasis in the desert. Like Moses, Daniel "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (Heb 11:25; see Dan. 9:3-19). He who is to interpret divine revelations must not feed on the dainties, nor drink from the intoxicating cup, of this world. This made him as dear a name to his countrymen as Noah and Job, who also stood alone in their piety among a perverse generation (Eze 14:14; Eze 28:3). requested--While decided in principle, we ought to seek our object by gentleness, rather than by an ostentatious testimony, which, under the plea of faithfulness, courts opposition.
John Gill Bible Commentary
But Daniel purposed in his heart,.... It being proposed to him to be brought up in the manner before described, he revolved it in his mind; he well weighed it, and considered it with himself, and came to a resolution about it. This is to be understood of him, not to the exclusion of his three companions, who were of the same mind with him, as appears by what follows; but perhaps it was first thought of by him; at least he first moved it to them, to which they consented; and because he was the principal in this affair, it is ascribed to him as his purpose and resolution: that he would not defile himself with the portion the king's meat; by eating of it; partly because it might consist of what was forbidden by the law of Moses, as the flesh of unclean creatures, particularly swine, and fat and blood, and so defile himself in a ceremonial sense; and partly because, though it might be food in itself lawful to be eaten, yet part of it being first offered to their idol "Bel", as was usual, and the whole blessed in his name, it would have been against his conscience, and a defiling of that, to eat of things offered to, or blessed in the name of, an idol: nor with the wine which he drank; which was as unlawful as his food; being a libation to his gods, as Aben Ezra observes; otherwise wine was not forbidden; nor was it disused by Daniel, when he could partake of it in his own way, Dan 10:3, therefore he requested of the prince of the eunuchs that he might not defile himself; he did not, in a surly, still, and obstinate manner, refuse the meat and drink brought; but prudently made it a request, and modestly proposed it to the prince of the eunuchs, that had the care and charge of him and his companions; and who also joined with him in this humble suit, as appears by what follows.
Matthew Henry Bible Commentary
We observe here, very much to our satisfaction, I. That Daniel was a favourite with the prince of the eunuchs (Dan 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, Dan 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 (Psa 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, Dan 1:8. And having communicated his purpose, with the reasons of it, to his fellows, they concurred in the same resolution, as appears, Dan 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 (Lev 11:45, Lev 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 (Psa 141:4), and Solomon's precept, Be not desirous of dainties, for they are deceitful meat (Pro 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, Dan 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," Dan 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, Dan 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 (Dan 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.
Tyndale Open Study Notes
1:8-14 Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16). 1:8 Daniel was determined not to defile himself: The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).
Daniel 1:8
Daniel’s Faithfulness
7The chief official gave them new names: To Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.8But Daniel made up his mind that he would not defile himself with the king’s food or wine. So he asked the chief official for permission not to defile himself.
- Scripture
- Sermons
- Commentary
(Montana) Daniel
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1) Ministry From Spring Harvest - Chapter 1
By George Verwer3.2K59:26ResolvedDAN 1:8DAN 3:17In this sermon, the speaker emphasizes the importance of remembering four key words that represent divine principles and truth. He shares his personal struggle to be a spiritual Daniel in the face of Satan's attacks. The speaker warns the audience not to be surprised if they are tempted or face challenges even in a Christian gathering like Spring Harvest. He encourages the audience to purpose in their hearts and minds to live for God and not the devil, and emphasizes the significance of discipline and discipleship in following Christ.
He Will Soon Rejoice in His Love
By Carter Conlon2.6K1:05:23God's LovePSA 112:7PSA 139:23JER 1:5EZK 2:7DAN 1:8ZEP 3:5MAT 11:28In this sermon, the preacher emphasizes that God will do a work in believers, helping them understand true strength and truth. He assures that with this understanding, believers will no longer need to make excuses and will be able to feed on the truth of God without fear. The preacher highlights the importance of trust in God and being unshaken by evil reports. He encourages believers to have a fixed heart and trust in God, as He will transform them and give them a new name. The sermon concludes with a challenge for believers to be the message for their generation, not just have a message. The preacher reminds them to not be afraid and to have a resolve in their faith, knowing that God is in their midst and will save and rejoice over them.
(The Spiritual Man) Spiritual Mindedness
By Denny Kenaston1.8K1:02:58Spiritual MindednessPSA 119:11DAN 1:8MAT 6:33ROM 10:17EPH 5:15In this sermon, the preacher emphasizes the importance of walking with God and living a spiritual lifestyle. He shares a personal experience of missionary work in Africa, highlighting the dedication and spiritual discipline required. The preacher encourages the audience, particularly young people, not to disregard their previous spiritual experiences but to embrace a major lifestyle change. He emphasizes the need to align one's life with the standards set in God's Word and to be prepared for judgment based on it.
(Daniel: The Man God Uses #2) the Revelation of Christ
By Ed Miller1.6K1:01:12DanielDAN 1:8DAN 2:28DAN 3:17In this sermon, the preacher discusses the dream of a statue or man with different body parts made of different materials. He explains that these represent different kingdoms, starting with Babylon and followed by the Medes and Persians. The preacher emphasizes the importance of understanding this symbolism before moving on to the next stages in the life of the man. The sermon also highlights the role of Christ as the stone that will destroy the kingdoms of this world and establish an everlasting kingdom.
(Daniel) Purity in the Face of Adversity
By David Guzik1.5K52:10AdversityDAN 1:2DAN 1:8DAN 1:17DAN 1:20ROM 12:1In this sermon, the speaker focuses on the story of Daniel and his friends in Babylon. The young men were appointed a daily provision of the king's delicacies and wine for three years of training. Despite the challenges they faced, including the temptation of indulgent food and being far from home, Daniel and his friends chose to obey God and not defile themselves. Their obedience and devotion to God resulted in them being blessed and finding favor with the authorities. The speaker encourages the audience to give over and above their reasonable service to God, as God rewards those who trust and serve Him faithfully.
Lessons From Daniel
By William MacDonald1.5K42:14DanielPSA 34:8PRO 21:1PRO 22:29DAN 1:8MAT 6:33ROM 8:281CO 10:13In this sermon, the speaker discusses the dark days in Israel described in the first two verses of the Bible. The people of God are in captivity in Babylon under the rule of Nebuchadnezzar. Despite their circumstances, the young Hebrews remain calm and composed. They refuse to eat the king's food and instead opt for a simple diet of vegetables and water. God is shown to be in control throughout the story. The speaker emphasizes the importance of standing for God and living a life separate from the world's ways. He compares the Hebrews' situation to the challenges faced by Christians today, such as standing for the truth of God in the school system. The speaker concludes by reminding the audience that life is a training ground for reigning with God, and one day believers will stand in the presence of the King.
(Daniel: The Man God Uses #1) Christ the Goal
By Ed Miller1.4K1:12:46ChristDAN 1:8DAN 2:21DAN 3:25DAN 4:37DAN 5:27DAN 6:10DAN 9:3In this sermon, the speaker makes three non-controversial observations about the book of Daniel. These observations are agreed upon by people who love the Lord. The first observation is that God's people are in captivity. The second observation is that even the best of God's people are a mess. The third observation is that God wants to make Himself known in history and He chooses to use His people, despite their flaws. The speaker emphasizes the importance of understanding the character of Daniel and how it can help us understand God's heart in the rest of the prophets.
Jesus and the Little Children
By Micheal Smith1.4K58:561SA 3:10DAN 1:8DAN 3:16
This sermon emphasizes the importance of coming to Jesus with childlike faith, focusing on the readiness, purity, boldness, faithfulness, and relationship seen in exemplary children from the Bible. It encourages readiness like Samuel, holiness like Daniel, boldness like Hananiah, Azariah, and Mishael, faithfulness like Mary, and relationship like David. The message highlights the need to trust Jesus in all circumstances and to be willing to receive from Him with gratitude.
Living for Jesus in a Modern Babylon - 1
By Freddy Bafuka1.2K56:52BabylonPSA 119:11PRO 13:20DAN 1:8MAT 4:19ROM 12:21TI 4:12JAS 4:8In this sermon, the speaker emphasizes the importance of making wise choices in life. He uses the example of Daniel from the Bible, who chose to follow God and was rewarded with wisdom. The speaker also shares his personal experience of choosing to follow Jesus and how it transformed his life. He encourages the audience to evaluate their relationships and the influence they have on their faith, as well as to prioritize prayer and spending time with God.
(Daniel: The Man God Uses #3) Manifestation of Christ
By Ed Miller1.1K1:09:32DAN 1:8DAN 3:16HEB 11:34In this sermon, the speaker focuses on the book of Daniel and its significance in understanding how God makes himself known in human history. The speaker emphasizes that even the best of God's people were a mess, highlighting the importance of the story of Daniel and his companions. The sermon emphasizes that God does not show partiality and uses people like Daniel to make himself known. The speaker encourages the audience to read chapters 4 and 5 of Daniel to further understand the principle illustrated in the book.
Dynamic Daniel
By Greg Locke1.1K43:05GEN 39:9GEN 39:12NUM 24:3DAN 1:8AMO 3:3MAT 6:331CO 15:33In this sermon, the preacher emphasizes the importance of being careful about what we watch and listen to, as it can have a negative impact on our hearts and minds. He warns against filling our lives with worldly influences, such as Hollywood and smut, which can lead to a lack of regard for God and His Word. The preacher shares the tragic story of Cassie Bernal, a teenager who lost her life due to the influence of the media she consumed. He urges listeners to fellowship with God and seek His power in order to live a pure and purposeful life. The sermon also includes a powerful testimony of a young man who overcame physical challenges and received a standing ovation, illustrating the impact of God's power and the importance of faith.
Mid South Conference 1981-06 the People of Israel
By Aldy Fam Fanous96729:36IsraelGEN 19:22DAN 1:8MAT 28:20ROM 8:1ROM 14:101CO 3:112CO 5:10In this sermon, the preacher emphasizes the importance of Christians being like Daniel, standing firm in their faith regardless of the circumstances. He references 1 Corinthians 3:11, which states that Jesus Christ is the foundation upon which all believers should build their lives. The preacher highlights the idea that every person's work will be revealed and judged by fire, and those whose work remains will receive a reward. The sermon concludes with the preacher expressing gratitude for the invitation and welcoming received.
Baptism of the Holy Spirit
By K.P. Yohannan79825:32Holy SpiritDAN 1:8MAT 26:56ACT 1:7ACT 2:1ACT 2:42In this sermon, the speaker shares his experience of open-air preaching in India and the impact it had on him. He emphasizes the importance of being transformed by the Holy Spirit and highlights the significance of certain truths that are essential for proper functioning in life. The speaker addresses various struggles people may face, such as unforgiveness, guilt, and haunting sins, and emphasizes the need for God's help in overcoming them. He also discusses the ongoing power of the Holy Spirit in the life of a believer and the role of being a witness in a world that is considered the enemy's territory.
Study in Daniel 3 Daniel-3
By William MacDonald77143:47StudiesDAN 1:8DAN 2:28DAN 3:18MAT 6:332TI 1:121PE 1:6REV 13:16In this sermon, the preacher focuses on the story of Shadrach, Meshach, and Abednego from the book of Daniel. He highlights the moment when King Nebuchadnezzar sees a fourth man in the fiery furnace, who he describes as the Son of God. The preacher emphasizes that the Son of God is always present with his people in times of trial. He also mentions the trend towards a unified religion in the world today, citing a meeting in Assisi where representatives of different religions were encouraged to embrace the same beliefs. The preacher concludes by emphasizing the importance of standing firm in one's faith, as demonstrated by Daniel and the three Jewish men in the story.
May God Give Us Light
By Carter Conlon71244:14DAN 1:8DAN 2:47DAN 5:12
This sermon is a powerful call to resist the temptations and delicacies of the world, to stand firm in faith like Daniel did, and to choose to walk in the light of God's truth. It emphasizes the importance of making a conscious decision to not defile oneself with the things of this world, but to seek God's strength and wisdom to live a life that honors Him. The message challenges believers to be a testimony for God in a dark and corrupt society, reminding them of the eternal reward for those who choose to shine as lights in the midst of darkness.
(Pdf Book) the Overcomer's Secret
By Bakht Singh70500:00EbooksSpiritual MaturityOvercoming TrialsDAN 1:8DAN 2:20Bakht Singh emphasizes the message of the Book of Daniel, illustrating how God prepares His people to be overcomers amidst trials and tribulations. He highlights the importance of spiritual maturity, separation from defilement, and the necessity of prayer and faithfulness in overcoming life's challenges. The examples of Daniel and his friends serve as a model for believers to stand firm in their faith, trusting in God's provision and protection. Singh encourages the congregation to recognize their calling as co-workers with God in His eternal purposes, ultimately leading to victory over the enemy.
(Through the Bible) Daniel
By Zac Poonen57955:40DAN 1:8DAN 6:10DAN 9:3DAN 10:12DAN 12:3
This sermon delves into the book of Daniel, focusing on the relevance of Daniel's life in times of persecution. It highlights Daniel's unwavering faith, prayer life, and commitment to God's purposes, starting a movement from Babylon to Jerusalem. The sermon emphasizes the importance of standing firm for God in a heathen land, even if it means facing trials and persecution. It also discusses the significance of prayer, faithfulness, and not compromising in the face of challenges, drawing parallels to modern-day Christian living.
(The Full Gospel) 17. the Influence of One Man
By Zac Poonen0LeadershipFaithfulnessGEN 6:8EXO 12:40JOS 3:7EZK 22:30DAN 1:8ACT 20:292CO 7:12TI 2:20JAS 5:16REV 2:1Zac Poonen emphasizes the critical role of one faithful man in fulfilling God's purposes, as illustrated through biblical figures like Noah, Moses, and Paul. He explains that while God can use anyone for minor tasks, He seeks those who have been tested and proven for significant assignments. Poonen warns against being merely used by God, urging believers to strive to be valuable vessels for His work. He highlights that God's work often hinges on the faithfulness of one individual, and that true leadership requires a deep commitment to God's will. The sermon calls for believers to cleanse themselves and be ready for God's calling in a world that desperately needs uncompromising leaders.
Undefiled in the Midst of Wickedness
By David Wilkerson0Commitment to GodSpiritual IntegrityPSA 119:9DAN 1:8MAT 5:14ROM 12:22CO 6:17EPH 5:11PHP 2:15JAS 4:41PE 2:91JN 2:15David Wilkerson emphasizes the importance of maintaining spiritual integrity in a corrupt society, using Daniel's commitment to abstain from the king's food as a powerful example. Daniel and his friends chose to remain undefiled amidst the wickedness of Babylon, understanding that compromising their standards would lead to a loss of freedom. They made a pact to uphold their faith and values without imposing their beliefs on others, focusing instead on their personal relationship with God. Wilkerson challenges listeners to consider their own commitment to God's purposes, especially in times of crisis, and to be voices of purity in a morally declining world.
Daniel 6:3
By Chuck Smith0The Power of PrayerPurposeful LivingPRO 3:5DAN 1:8DAN 6:10Chuck Smith emphasizes the qualities of Daniel, a man with an excelling spirit, who exemplified purpose, prayer, and prominence in his life. Daniel's commitment to spiritual goals and his refusal to defile himself set him apart, while his consistent prayer life demonstrated his reliance on God. As a result, Daniel gained prominence in the king's court, possessed deep perception, and wielded significant influence, all while being greatly loved by God and those around him. Smith encourages believers to cultivate an excelling spirit through purpose and prayer, leading to a life of impact and favor.
A Sanctified Spirit
By John Hames0DAN 1:8ROM 12:21CO 6:19GAL 5:22PHP 2:31TH 5:23HEB 4:12JAS 4:81PE 3:4John Hames preaches on the trinity of man, consisting of spirit, soul, and body, emphasizing the importance of sanctification in all three areas to be blameless before the coming of the Lord Jesus Christ. He explains that the spirit is the higher part capable of God consciousness and communion, the soul is the emotional and intellectual part, and the body is the physical aspect. Hames highlights the need for a sanctified spirit with a purged conscience, a subdued will, and a filled, gentle, and humble demeanor, reflecting the image and likeness of Jesus.
The Set of Our Sails
By A.W. Tozer0Moral DeterminationCommitment to GodGEN 28:20DAN 1:8A.W. Tozer emphasizes the significance of moral determination in serving the Lord, using examples from the Bible such as Daniel, Jacob, Jesus, and Paul, who all demonstrated a steadfast commitment to God's will. He encourages believers to set their sails in alignment with God's purpose, assuring that they will navigate life’s challenges effectively. Tozer highlights that true spiritual greatness arises from a firm resolve to follow God's path, regardless of external pressures. He concludes with a prayer for renewed commitment to serve God faithfully and without compromise.
A Young Man Who Decides to Say "No"
By Denis Lyle0PRO 16:7DAN 1:8ROM 12:2HEB 11:321JN 2:171JN 5:4Denis Lyle preaches on the story of Daniel, a young man who courageously decides to say 'NO' to conforming to the ways of Babylon despite facing immense pressure. Daniel's unwavering faith and commitment to God's principles in the midst of a new land, new curriculum, new culture, and religious challenges serve as a powerful example for believers today. By purposing in his heart to stand firm, Daniel not only overcomes the trials but also becomes an inspiration and influence, showcasing the blessings and favor of God upon those who honor Him.
The Remnant Principle - 1
By Chip Brogden0DAN 1:8MAT 16:18COL 3:21JN 2:15REV 12:4Chip Brogden preaches about the concept of a Remnant in the Bible, focusing on individuals like Daniel who purposed in their hearts not to defile themselves with the ways of the world. He emphasizes the importance of maintaining a heavenly perspective and resisting the pressures of compromise, highlighting the need for a small company of faithful believers to stand for the Testimony of the Lord, even in the midst of universal compromise. The sermon draws parallels between the Remnant in Israel during historical times and the challenges faced by Christians today in a world that seeks to assimilate them into its culture.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
But Daniel - would not defile himself - I have spoken of this resolution in the introduction. The chief reasons why Daniel would not eat meat from the royal table were probably these three: - 1. Because they ate unclean beasts, which were forbidden by the Jewish law. 2. Because they ate, as did the heathens in general, beasts which had been strangled, or not properly blooded. 3. Because the animals that were eaten were first offered as victims to their gods. It is on this account that Athenaeus calls the beasts which here served up at the tables of the Persian kings, ἱερια, victims, lib. 4 c. 10, p. 145.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The command of the king, that the young men should be fed with the food and wine from the king's table, was to Daniel and his friends a test of their fidelity to the Lord and to His law, like that to which Joseph was subjected in Egypt, corresponding to the circumstances in which he was placed, of his fidelity to God (Gen 39:7.). The partaking of the food brought to them from the king's table was to them contaminating, because forbidden by law; not so much because the food was not prepared according to the Levitical ordinance, or perhaps consisted of the flesh of animals which to the Israelites were unclean, for in this case the youths were not under the necessity of refraining from the wine, but the reason of their rejection of it was, that the heathen at their feasts offered up in sacrifice to their gods a part of the food and the drink, and thus consecrated their meals by a religious rite; whereby not only he who participated in such a meal participated in the worship of idols, but the meat and the wine as a whole were the meat and the wine of an idol sacrifice, partaking of which, according to the saying of the apostle (Co1 10:20.), is the same as sacrificing to devils. Their abstaining from such food and drink betrayed no rigorism going beyond the Mosaic law, a tendency which first showed itself in the time of the Maccabees. What, in this respect, the pious Jews did in those times, however (1 Macc. 1:62f.; 2 Macc. 5:27), stands on the ground of the law; and the aversion to eat anything that was unclean, or to defile themselves at all in heathen lands, did not for the first time spring up in the time of the Maccabees, nor yet in the time of the exile, but is found already existing in these threatenings in Hos 9:3., Amo 7:17. Daniel's resolution to refrain from such unclean food flowed therefore from fidelity to the law, and from stedfastness to the faith that "man lives not by bread only, but by every word that proceedeth out of the mouth of the Lord" (Deu 8:3), and from the assurance that God would bless the humbler provision which he asks for himself, and would by means of it make him and his friends as strong and vigorous as the other youths who did eat the costly provision from the king's table. Firm in this conviction, he requested the chief chamberlain to free him and his three friends from the use of the food and drink brought from the royal table. And the Lord was favourable to him, so that his request was granted. Dan 1:9 לחסד נתן, to procure favour for any one, cf. Kg1 8:30; Psa 106:46; Neh 1:11. The statement that God gave Daniel favour with the chief chamberlain, refers to the fact that he did not reject the request at once, as one not to be complied with, or as punishable, but, esteeming the religious conviction out of which it sprang, pointed only to the danger into which a disregard of the king's command would bring him, thus revealing the inclination of his heart to grant the request. This willingness of the prince of the eunuchs was the effect of divine grace. Dan 1:10 The words למּה אשׁר = שׂלּמּה (Sol 1:7), for why should he see? have the force of an emphatic denial, as למּה in Gen 47:15, Gen 47:19; Ch2 32:4, and as למה דּי in Ezr 7:23, and are equivalent to "he must not indeed see." זעפים, morose, disagreeable, looking sad, here, a pitiful look in consequence of inferior food, corresponding to σκυθρωπός in Mat 6:16. פּני is to be understood before הילדים, according to the comparatio decurtata frequently found in Hebrew; cf. Psa 4:8; Psa 18:34, etc. וחיּבתּם with וrelat. depends on למּה: and ye shall bring into danger, so that ye bring into danger. את־ראשׁ חיּב, make the head guilty, i.e., make it that one forfeits his head, his life. Dan 1:11-16 When Daniel knew from the answer of the chief that he would grant the request if he were only free from personal responsibility in the matter, he turned himself to the officer who was under the chief chamberlain, whom they were immediately subject to, and entreated him to make trial for ten days, permitting them to use vegetables and water instead of the costly provision and the wine furnished by the king, and to deal further with them according as the result would be. המּלצר, having the article, is to be regarded as an appellative, expressing the business of the calling of the man. The translation, steward or chief cook, is founded on the explanation of the word as given by Haug (Ewald's bibl. Jahrbb. v. p. 159f.) from the New Persian word mel, spirituous liquors, wine, corresponding to the Zendh. madhu (μεθυ), intoxicating drink, and = צרחara, Sanscr. חiras, the head; hence overseer over the drink, synonymous with רבשׁקה, Isa 36:2. - נס נא, try, I beseech thee, thy servants, i.e., try it with us, ten days. Ten, in the decimal system the number of completeness or conclusion, may, according to circumstances, mean a long time or only a proportionally short time. Here it is used in the latter sense, because ten days are sufficient to show the effect of the kind of food on the appearance. זרעים, food from the vegetable kingdom, vegetables, leguminous fruit. Dan 1:13. מראינוּ is singular, and is used with יראוּ in the plural because two subjects follow. כּאשׁר תּראה, as thou shalt see, viz., our appearance, i.e., as thou shalt then find it, act accordingly. In this proposal Daniel trusted in the help of God, and God did not put his confidence to shame. (Note: The request is perfectly intelligible from the nature of living faith, without our having recourse to Calvin's supposition, that Daniel had received by secret revelation the assurance that such would be the result if he and his companions were permitted to live on vegetables. The confidence of living faith which hopes in the presence and help of God is fundamentally different from the eager expectation of miraculous interference of a Maccabean Jew, which C. v. Lengerke and other deists and atheists wish to find here in Daniel.) The youths throve so visibly on the vegetables and water, that the steward relieved them wholly from the necessity of eating from the royal table. Dan 1:15. בּשׂר בּריאי, fat, well nourished in flesh, is grammatically united to the suffix of מראיהם, from which the pronoun is easily supplied in thought. Dan 1:16. נשׂא, took away = no more gave.
Jamieson-Fausset-Brown Bible Commentary
Daniel . . . would not defile himself with . . . king's meat--Daniel is specified as being the leader in the "purpose" (the word implies a decided resolution) to abstain from defilement, thus manifesting a character already formed for prophetical functions. The other three youths, no doubt, shared in his purpose. It was the custom to throw a small part of the viands and wine upon the earth, as an initiatory offering to the gods, so as to consecrate to them the whole entertainment (compare Deu 32:38). To have partaken of such a feast would have been to sanction idolatry, and was forbidden even after the legal distinction of clean and unclean meats was done away (Co1 8:7, Co1 8:10; Co1 10:27-28). Thus the faith of these youths was made instrumental in overruling the evil foretold against the Jews (Eze 4:13; Hos 9:3), to the glory of God. Daniel and his three friends, says AUBERLEN, stand out like an oasis in the desert. Like Moses, Daniel "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (Heb 11:25; see Dan. 9:3-19). He who is to interpret divine revelations must not feed on the dainties, nor drink from the intoxicating cup, of this world. This made him as dear a name to his countrymen as Noah and Job, who also stood alone in their piety among a perverse generation (Eze 14:14; Eze 28:3). requested--While decided in principle, we ought to seek our object by gentleness, rather than by an ostentatious testimony, which, under the plea of faithfulness, courts opposition.
John Gill Bible Commentary
But Daniel purposed in his heart,.... It being proposed to him to be brought up in the manner before described, he revolved it in his mind; he well weighed it, and considered it with himself, and came to a resolution about it. This is to be understood of him, not to the exclusion of his three companions, who were of the same mind with him, as appears by what follows; but perhaps it was first thought of by him; at least he first moved it to them, to which they consented; and because he was the principal in this affair, it is ascribed to him as his purpose and resolution: that he would not defile himself with the portion the king's meat; by eating of it; partly because it might consist of what was forbidden by the law of Moses, as the flesh of unclean creatures, particularly swine, and fat and blood, and so defile himself in a ceremonial sense; and partly because, though it might be food in itself lawful to be eaten, yet part of it being first offered to their idol "Bel", as was usual, and the whole blessed in his name, it would have been against his conscience, and a defiling of that, to eat of things offered to, or blessed in the name of, an idol: nor with the wine which he drank; which was as unlawful as his food; being a libation to his gods, as Aben Ezra observes; otherwise wine was not forbidden; nor was it disused by Daniel, when he could partake of it in his own way, Dan 10:3, therefore he requested of the prince of the eunuchs that he might not defile himself; he did not, in a surly, still, and obstinate manner, refuse the meat and drink brought; but prudently made it a request, and modestly proposed it to the prince of the eunuchs, that had the care and charge of him and his companions; and who also joined with him in this humble suit, as appears by what follows.
Matthew Henry Bible Commentary
We observe here, very much to our satisfaction, I. That Daniel was a favourite with the prince of the eunuchs (Dan 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, Dan 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 (Psa 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, Dan 1:8. And having communicated his purpose, with the reasons of it, to his fellows, they concurred in the same resolution, as appears, Dan 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 (Lev 11:45, Lev 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 (Psa 141:4), and Solomon's precept, Be not desirous of dainties, for they are deceitful meat (Pro 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, Dan 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," Dan 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, Dan 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 (Dan 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.
Tyndale Open Study Notes
1:8-14 Daniel determined not to defile himself with the king’s food and wine or to yield his religious and moral independence to the king. He gave God the opportunity to demonstrate his loving kindness and care toward his trustworthy servants. This strong reliance upon God by Daniel and his friends is a significant motif throughout the book (see also 2:16-23; 3:16-18; 6:16). 1:8 Daniel was determined not to defile himself: The meat and wine from Nebuchadnezzar’s table were probably unclean by Jewish standards. The Babylonians used unclean meats such as pork (see Lev 11:1-23; Deut 14:1-21), and their meat and wine had probably been dedicated to Babylonian gods. The other young Hebrews agreed with Daniel (Dan 1:12-16). They trusted God and obeyed his commands, and God blessed them (cp. Deut 28:1-14).