The Universal Sovereignty of God

The Universal Sovereignty of God

As Revealed Through

Personal Experience

— Chapters 1-6

The Book of Daniel is divided into twelve chapters which are sectionised into two parts. The first six chapters are historical and personal. They tell of the man himself, the times in which he lived, and the amazing adventures that he experienced.

The last six chapters are prophetical and visionary. They outline the remarkable record of pre-history that the prophet received from Yahweh, either through angelic visitation or by visions.

The first section is written in the third person, as though Daniel were writing concerning somebody else; but the second record is expressed in the first person: “I saw", "I beheld", "I beheld",“I saw" (Dan. 7:2,4,6,7), “a vision appearedunto me " (Dan. 8:1), and so forth.

Perhaps modesty prevented Daniel writing of himself in the first person inthe first section of his book. It outlines the acts of great courage, wisdom andfaith that he revealed; and as the outcome of these illustrated the universalsovereignty of God, it was important that they be recorded. The section showshow that God overshadows the lives of His servants, as well as the destiny ofnations. In Daniel's case, however, his experiences were also typical: they notonly literally happened, but they foreshadowed the great lessons of prophecy.

They not only illustrated that "God rules in the kingdom of men " but also typicallyset forth the destiny of nations. As the theme of the whole book is that ofdivine judgment, and these six chapters dramatise the judgment of God on sixaspects of human endeavour, and show Yahweh in six relationships, as follows:

Ch. 1: Human learning judged— God's Revelation shown as All-sufficient.

Ch. 2: Human ambition judged— God revealed as All wise.

Ch. 3: Human worship judged— God revealed as All-powerful

Ch. 4: Human pride judged— God revealed as Supreme.

Ch. 5: Human impiety judged— God revealed as the Desposer of nations.

Ch. 6: Human oppression judged— God revealed as the Avenger of His servants.

The first part (Ch. 1:1-2:3) is in Hebrew, and then follows a section (Dan.2:4-7:28) in Aramaic or Chaldean (a related language); the book then revertsto Hebrew.

Why?

Evidently Aramaic was considered the language of exile (answering toYiddish as used by Jews in exile after the aspersion ofAD. 70) Accordingly,that section of the book that applies particularly to Israel in captivity is given inAramaic. The Eighth Chapter, in which Daniel reverts to Hebrew, predicts thecleansing of Jerusalem after 2300 prophetic “days", and its fulfilment has seenthe revival of Hebrew in the land as the language of the returned exiles. Theuseof Hebrew by Daniel in recording his experiences has therefore followed theactual use of Hebrew by his people. After they were taken into Babylon,Aramaic became more generally used. In recent years, however, Hebrew hasbeen resurrected from a dead to a living language; a remarkable token fulfilmentof the prophecy ofZephaniah 3:9. Perhaps Daniel's use of the languageof exile, as well as the pure Hebrew, dramatised its revival in the latter days.

CHAPTER ONE HUMAN LEARNING JUDGED

Nebuchadnezzar, having besieged and subdued Jerusalem, takes hostages to Babylon. He there seeks to superimpose upon them the tongue and the learning of the Chaldeans, and orders that they be given a special diet and new names. Daniel and his friends resist the commands of the king when they violate those of God, and request a different diet. They are granted a test on their chosen diet for ten days by the sympathetic official placed over them, and showing no ill effects at the end of that time, are permitted to continue to live according to their conscience. At the conclusion of their apprenticeship, they prove to be superior to all others in knowledge, learning and wisdom. Thus God's revelation is shown to be all-sufficient, and superior to human learning as faith triumphs over every problem.

The Captivity — vv. 1-2

The tragedy of Judah's decline is displayed in Babylon; for after humbling Jerusalem, Nebuchadnezzar as overlord takes some of the holy vessels out of the Temple to place them in the treasure house of his god.

VERSE 1

"In the third year of the reign of Jehoiakim king of Judah" — In Jeremiah 25:1 this is said to have happened in "the fourth year", and critics have held this up as a discrepancy in Scripture, seeking to discredit Daniel thereby. But Nebuchadnezzar's invasion commenced in his third year, and was not completed until the following year, so that both Jeremiah and Daniel are correct. This was the first of several such incursions by the Babylonians; the final one, in the days of Zedekiah, being decisive, when Judah and Jerusalem were entirely overthrown.

Nebuchadnezzar, as co-regent with his father Nabopolassar, set out in the third year of Jehoiakim, but was delayed by the battle of Carchemish at which he defeated Pharaoh Necho of Egypt (Jer. 46:2). He then moved against Jerusalem which he took, but he had barely time to gather his booty of treasure and hostages when an emergency call came from Babylon: hisfather had died, and he had to defend his right to the throne. This fourth year of Jehoiakim, therefore, became the first year of Nebuchadnezzar's sole reign.

On the death of Josiah (B.C. 609), the people had appointed Jehoahaz, or Shal-lum, as king (Jer. 22:11), probably with the intention that he should follow his father's policy of supporting Babylon against Egypt. However, Pharaoh Necho reversed the appointment. He took Jehoahaz as prisoner to Egypt, and set his older brother Eliakim upon the throne. B.C. 608, changing his name to Jehoiakim(Yahweh raises up), and ordering him to pay tribute (2 Kings 23:33-35; 2 Chron. 36:3-4). However, on the defeat of Necho at Carchemish, Nebuchadnezzar captured Jerusalem. He bound Jehoiakim as a prisoner of war, with the intention of taking him as a captive to Babylon (2 Chron. 36:6), but for some reason not stated (perhaps because of the news he received of his father's death, and the need to hurry off immediately to Babylon), he restored him as a vassal king (2 Kings 24:1; Jer. 25:1).

"Came Nebuchadnezzar" — This is said to have occurred in the third year of Jehoiakim, whereas Jeremiah is represented as warning him in the fourth year of his reign, that Yahweh would send Nebuchadnezzar against Jerusalem. However, the Hebrew ho, rendered "came" denotes to go or to he sent. Though Nebuchadnezzar "set out" in the third year of Jehoiakim, he did not arrive at Jerusalem until the fourth year, as noted above.

Nebuchadnezzar's name signifies Ncho Defend I he Borders. Nebo was a god οϊ Babylon (Isa. 46:1), so that the king was identified with the religion of his city, and fought in the name of his god. He was an extremely active and skilful general, and established Babylon as the centre of the most powerful empire of his day. However, though he was a mighty dictator (cp. Dan. 5:18-19)), the most successful monarch of his age, and a warrior feared in all, he was treated by Yahweh as a “servant" or "slave" performing His will on behalf of His people (Jer. 25:9-11). This is emphasised throughout The Book of Daniel. "The God of heaven hath given thee a kingdom", Nebuchadnezzar was told by the fearless prophet (Dan. 2:37). and the same God will supercede human rule to set up His own kingdom on earth (Dan. 2:44). The ministry of Daniel, therefore, showed that rulers are subject to Yahweh's will, and that He rules in the kingdom of men. This illustrates Paul's comment: "All things are for your sakes ...." (2 Cor. 4:15). Like the Assyrian monarch before him, who took into captivity the ten tribes as a God-decreed punishment, the mighty monarch of Babylon was but a tool in the hands of Goil to accomplish His purpose, for the benefit of the faithful (Isa. 10:12-15).

Nebuchadnezzar is also referred to in Scripture as Nebuchadrezzar. This is a more exact spelling of his name according to the Aramaic Nabu-kudduriusur. He was the son of Nabopolassar who seized the opportunity of Assyria's decline to assert the rule of Babylon. In this he was assisted by Cyaxares of Media. He allied his own family to that of the Medes by marrying his son Nebuchadnezzar to the daughter of Cyaxarcs. This alliance, as well as the vigilance and ability of Nebuchadnezzar as a warrior, was completely successful. Nineveh was overthrown, the Assyrian empire collapsed, and the spoils were divided between the rising powers of Babylonia and Media. However, Egypt also powerfully asserted her control over portion of the Assyrian empire. It was to prop up the failing Assyrian power against Babylon/Media; or if that failed, to take a share of the spoils, that Necho marched to Carchemish, andthere was confronted by Nebuchadnezzar at the head of his father's armies. The battle that ensued (B.C. 605) was one of the most decisive in ancient history, judged by its immediate historic results.Necho was utterly and disastrously defeated, and fled in a rout homeward, closely pursued by the victor, who followed him almost to the borders of Egypt. That one blow made Nebuchnezzar the presumptive holder of the Middle East.

In B.C. 604, Nabopolassar died at Babylon, and Nebuchadnezzar had to return immediately to take over the government. He proved to be a successful ruler, both in his warlike campaigns as in the governing of his realm. He is noted particularly for his building activities, and during the period of his rule, he restored or rebuilt Babylon so that it became outstanding among the cities of antiquity. He established a dynasty that lasted seventy years, and himself reigned for forty-three years.

"King of Babylon unto Jerusalem" —"King"isMelech,anyoneroyal. Nebuchadnezzar was crown prince.

"And besieged it" — He did this after the battle of Carchemish as noted above.

VERSE 2

"And the Lord gave Jehoiakim king of Judah into his hand" — Note that Daniel is careful to emphasise that Jerusalem fell to Nebuchadnezzar only because God permitted it. This was part of the overruling power of God, His universal sovereignty, which is a feature of The Book of Daniel. In it the mighty dictator is described as but a common servant fulfilling the will of God. He became "the rod" whereby Yahweh disciplined His people. The title "Lord" (Adonai) should be Yahweh according to The Companion Bible. It states that this is one of the 134 places where the Sopherim, the Jewish revisers of the text, record that they changed YHWH to Adonai. Accordingly, the word should be Yahweh, the covenant name of God, which guarantees the eternal continuance of Israel. The use of the Name in this context illustrates that the discipline of His people is not inconsistent with His promises to Abraham, Isaac and Jacob, and does not mean that He has completely cast them off.

"With part of the vessels of the house of God" — See 2 Kings 24:13. This should have been a warning to the people of Judah. Instead, they acted on the premise that whilst the Temple remained, God would never allow the nation to be overthrown. But Jeremiah described such teaching as "lying words" (Jer. 7:4-7). Nevertheless, the people refused to heed the warning, and later, Nebuchadnezzar took the rest of the vessels to Babylon (2 Kings24:13;2Chron. 36:18). Despite this calamity, Jeremiah predicted that "the vengeance of the Temple" would reachout to destroy Babylon because of its desecration of the "house of God" (Jer. 50:28). This happened in the days of Bel-shazzars impiety (Dan. 5:3).

Why should the Babylonians be punished if they fulfilled the will of God in taking Judah into captivity? Because of the motives of the conquerors. They did not act thus to fulfil the purpose of Yahweh, but to accomplish their own selfish desires "to cut off nations not a few". Thus when Yahwehs purpose was fulfilled. He punished the persecutors because of the pride of their hearts (Isa. 10:7.12). On such a basis, God justly punished Jewry for crucifying His son, even though the "determinate counsel and foreknowledge of God" was accomplished thereby (Acts 2:23).

"Which he carried into the land of Shinar" — Shinar is the ancient name for Babylonia (Gen. 10:10; 11:2). Brother Thomas suggests that the word signifies Enemy's tooth from shin, "tooth" and ar. "an enemy". He aligns it with the serpent power of the Gentiles. "The land of Shinar" therefore signifies the land of the enemy, of the serpent power (cp. Zech. 5:5-11).

"To the house of his god" — Bel was the chief god of Babylon, and for it a most beautiful temple was built. However, some 120 years earlier, Isaiah had prophesied that Bel would be helpless to save Babylon when the time of Divine judgment came upon it (see Isa. 46:1-2).

"And he brought the vessels into the treasure house of his god" — There is a remarkable similarity between the pagan rites of ancient Babylonish religion and those of the Papacy as Hislop notes in The Two Babylons. A further point of similarity is the reference to the "treasure house" of Bel. The Papacy also has its Treasury at Peter's Cathedral in the Vatican, in which is stored some of the glittering wealth of the Roman Catholic Church. It, too, is "decked with gold and precious stones and pearls" (Rev. 17:4). Into the treasure house of Bel in Babylon were placed the sacred vessels of the Temple. By this means, Nebuchadnezzar thought to honour the god he worshipped by attributing his victory to its superiority over the God of Israel.

Jewish Hostages Selected For Babylon— vv. 3-7

Flushed with victory and his new-found power, Nebuchadnezzar, the young kingof Babylon, demonstrates his wisdom by the clever moves he makes to consolidate his realm. He selects the best of the Jews as hostages, and trains them in the skills of Babylonian knowledge, that he might wean them from their allegiance to Yahweh and elevate them to honourable positions in Babylon. However, they have to qualify for these positions; and to that end have to submit to certain regulations demanded by him.

VERSE 3

"And the king spake unto Ashpenaz the master of his eunuchs" — It is suggested by some that "Ashpenaz" signifies Face of a Horse. As the horse was the symbol of war or power, the name or title evidently denoted a position of power. The term "master of his eunuchs'" is rabsansim, from whence, suggests The Companion Bible is derived the title Rab Saris of Jer. 39:3. The Hebrew for "eunuch" is saris, and it can relate to one who is "made a eunuch of men", or one who "makes himself a eunuch" by giving himself in total dedication to the service of a kingdom (see Matt. 19:12). The word sarisimdenotes properly and strictly eunuchs, or such persons as were employed in various offices of the court. Hence the word often means a minister of the court, a court officer, though not literally a eunuch (Gen. 37:36; 39:1 where "officer" is from the same Hebrew word). It is not easy to tell when the word is to be understood literally, and when not. The term can be used for a male upon whom the operation was actually performed as well as for those who gave themselves over to a life of celibacy. In 2 Kings 18:17 Rab Saris was a court official accompanying the military expedition against Hezekiah.

"That he should bring certain of the children of Israel" — The word "children" is beniyand denotes "sons of Israel".

"And of the king's seed, and of the princes" — Those selected were of royal blood, or were nobles of the kingdom of Judah. Doubtless the king of Babylon would take pride in appointing such notables, descendants of the once prominent monarchs of Israel, as attendants of his court. Accordingly, in the treasure house of his god, as in the court of his realm, there were visible evidences of his greatness, and of the power of Bel — or so he thought. The king of Babylon had sent an embassy to Hezekiah following the defeat ofSennacheriboutsidethewallsofJerusalem, so that the miraculous destruction of the Assyrian army was recorded in the annals of the nation. But now, the defeat of Judah by Nebuchadnezzar could well be interpreted as indicating that Babylonish power was greater than that of Assyria and of Judah, and its gods superior to Yahweh the God of Israel. The first qualification necessary for the king's appointment was that selection be made only of those of royal birth.

VERSE 4

"Children" — The word yeladimdenotes "youths". It is rendered "young men" in 1 Kings 12:8, and there relates to teenagers. The second qualification was that those appointed should be young in years, and so inexperienced, and more susceptible to the moulding influence of Babylon. Daniel, perhaps, was about 17 years of age. As such, he would have witnessed Josiah's reform, perhaps heard Jeremiah speak, and, most likely, personally knew Ezekiel who mentions him by name.

"In whom was no blemish" — The third qualification: they must be physically sound.

"But well favoured" — Fourth qualification: they must be of good appearance, of pleasant deportment.