Exegetical and Hermeneutical Commentary of Daniel 1:9
Now God had brought Daniel into favor and tender love with the prince of the eunuchs.
9. And God made Daniel to find kindness and compassion in the sight of, &c.] lit. ‘ gave Daniel to kindness and compassion before ’: exactly the same idiom which occurs (without ‘kindness and’) in 1Ki 8:50 (whence Psa 106:46). The pluperfect (‘had brought’) is grammatically incorrect: the meaning is that the kindness was experienced immediately after the request. Cf., though the expressions are different, the similar case of Joseph, Gen 39:21.
Fuente: The Cambridge Bible for Schools and Colleges
Now God had brought Daniel into favor – Compare Gen 39:21; Pro 16:7. By what means this had been done is not mentioned. It may be presumed, however, that it was by the attractiveness of his person and manners, and by the evidence of promising talent which he had evinced. Whatever were the means, however, two things are worthy of notice:
(1) The effect of this on the subsequent fortunes of Daniel. It was to him a great advantage, that by the friendship of this man he was enabled to carry out the purposes of temperance and religion which he had formed, without coming in conflict with those who were in power.
(2) God was the author of the favor which was thus shown to Daniel. It was by a controlling influence which he exerted, that this result had been secured, and Daniel traced it directly to him. We may hence learn that the favor of others toward us is to be traced to the hand of God, and if we are prospered in the world, and are permitted to enjoy the friendship of those who have it in their power to benefit us, though it may be on account of our personal qualifications, we should learn to attribute it all to God. There would have been great reason to apprehend beforehand, that the refusal of Daniel and his companions to partake of the food prepared for them would have been construed as an affront offered to the king, especially if it was understood to be on the ground that they regarded it as defilement or pollution to partake of it; but God overruled it all so as to secure the favor of those in power.
Fuente: Albert Barnes’ Notes on the Bible
This is a special act of Gods favour to his afflicted people, to give them any favour in the eyes of them that do afflict them; Psa 106:46,
He made them to be pitied of those that carried them captive. This is the effect of sincere holiness and innocence, Pro 16:7. This is the effect of prayer, 1Ki 8:50. This is the effect of the special presence of God, Gen 39:3,4,21.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. God . . . brought Daniel intofavourThe favor of others towards the godly is the doing ofGod. So in Joseph’s case (Ge39:21). Especially towards Israel (Ps106:46; compare Pr 16:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now God had brought Daniel into favour and tender love with the prince of the eunuchs. Even before this request was made; as he gave to Joseph favour in the sight of Potiphar, and of the keeper of the prison; for whatever favour is shown to good men by bad men is from the Lord; for though Daniel’s ingenuity, the goodness of his temper, and his modest behaviour, his excellent natural parts, and other accomplishments, might be a means of ingratiating him into the favour of this officer; yet all would have been insufficient to recommend him to him, or to overcome his prejudices on account of religion, if the Lord had not wrought upon his heart to show kindness and tenderness to him; which appeared not only by his past usage of him; but, when he presented his supplication to him, he did not put on a stern countenance, and answer him roughly, and threaten him if he did not comply with the king’s orders; but in a mild and gentle manner, as follows:
Fuente: John Gill’s Exposition of the Entire Bible
DANIEL’S HISTORY AND TRAINING CONTINUED
Verses 9-21:
DANIEL’S REDRESS OF GRIEVANCE
Verse 9 relates that God had brought Daniel into the favor or good will and love with the prince or master of the eunuchs of Nebuchadnezzar who was in charge of Daniel; as He did Joseph while in prison in Egypt; Gen 39:1; Act 7:10. In like manner God had often protected His people Israel, Psa 106:46; Pro 16:7. See also 1Ki 8:50.
Verse 10 relates the misgivings and fears that the prince of the eunuchs had toward granting the petition of Daniel, with regards to accepting the food and drink that the king had appointed to him and his Jewish fellow students, v. 5. The prince of the eunuchs imposed the possibility and probability, in his mind, that the king upon reviewing them would see their faces sadder, more pale, or less healthy than other students, and that such might cause him to lose his head, in neglecting to carry out the mandate of the king, a thing that often happened under oriental despots, v. 12, 13; Dan 3:4-6; Dan 6:7.
Verse 11 gives Daniel’s petition for an alternative, as he presented it to Melzar, the steward or chief butler of the eunuchs who had been given special supervision over Daniel,. Hananiah, Mishael, and Azaniah, the three Hebrew children, closely associated as student colleagues with Daniel, Rom 14:21; 1Co 8:13.
Verse 12 asks Melzar, the chief steward over these 4 Hebrew young men, to prove or test these for 10 days, by permitting them to have pulse to eat and water to drink only. The pulse referred to a vegetable diet with no meat, or simply food grown from seeds. Like Moses he chose the afflictions of the children of God for a season above the pleasure of the moment, Heb 11:25.
Verse 13 continues the challenge of Daniel to his stewardmaster, Melzar. His request pressed upon Melzar to grant to him, and his three Hebrew colleagues, their request for a period of ten days, after which he was to look upon them and compare their appearance with that of those who had eaten the king’s meat and drank his wine for the same ten day period. Then he concluded that as Melzar saw their appearance, so should he deal with them, a fair and rational request. Such illustrated Deu 8:3 that “man doth not live by bread alone, but by every word that proceedeth out of the mouth of the Lord,” Mat 4:4.
Verses 14-16 add that Daniel’s request was granted, as the four were proved for 10 days. At the end of that time it is certified that their countenance was fairer and fatter, smoother and firmer in appearance, then all those who ate of the king’s meat. Upon such evidence, Melzar the steward took away their portion of the king’s meat and wine and provided them pulse or a vegetable food instead, with water to drink, Joh 2:5; Joh 14:15; Joh 15:14. It is always wise to obey the word of God in express matters of morals, ethics, and worship, Act 5:29.
Verse 17 explains that, based on the obedient stand these four Hebrew children took, God gave or doled out to them, knowledge and skill (to quicken them) in all their learning and wisdom, as He did to Bezaleel and Solomon, Exo 31:2-3; 1Ki 3:12; Job 32:8. And Daniel had, held, or possessed understanding in “all,” kinds of visions and dreams, v. 20; 2Ch 1:10-12; Luk 21:15; Jas 1:5-7; Act 7:22. Daniel was blessed for obedience in Babylon, as Joseph had been in Egypt, Gen 40:5; Gen 41:1; Gen 41:8.
Verse 18 states that at the end of their days of three years of appointed studies, as the king had required, the prince of the eunuchs brought them for review and examination in the presence of King Nebuchadnezzar, v. 5. Not only were Daniel and his three colleagues brought in but also “other youths,” as these four were “among them all,” v. 3, 19. They “stood” before the king, Isa 40:1-4; Luk 1:19.
Verse 19 further states that the king communed with them in a very personal way. He was very favorably impressed, even to the extent that he certified that Daniel, Hananiah, Mishael, and Azariah should “stand before him,” to be honored as princes, to rule with Nebuchadnezzar, in a position near the throne-center of Babylon, confirming the exaltation of those who are humbly obedient, Luk 18:14; Jas 4:1; 1Pe 5:5-6.
Verse 20 adds that, upon quizzing them personally, he found that in all matters of wisdom and understanding “that the king inquired of them,” he found them to be ten times better than all the magicians and astrologers that were located in all his realm of reign. They had the wisdom from above, the per-excellent wisdom, unknown to the unbelievers, whether pauper or potentate, Pro 1:7; 1Co 1:21; 1Co 1:25; 1Co 1:27; 1Co 3:19. Those who wrought miracles by magic or trickery could not match God’s men, Gen 41:8; Gen 41:24; Exo 7:11; Exo 7:22.
Verse 21 concludes that Daniel was so blessed that he continued, even unto the first year of King Cyrus, 2Ch 36:2; Ezr 1:1. He saw the return of the remnant of Judah, when the 70 years of their prophesied captivity was over, Jer 35:11-12; Jer 29:10; Daniel 9; Daniel 1, 2; Dan 10:1. He still lived beyond the first year of Cyrus. See also Psa 110:1; Psa 112:8.
Fuente: Garner-Howes Baptist Commentary
Daniel, yesterday, related what he had asked from the master to whose care he had been committed, he now inserts his sentence, to show this demand to be quite unobjectionable, since the prefect of the eunuchs treated him kindly. The crime would have been fatal had Daniel been brought into the king’s presence. Although very probably he did not use the word “pollution,” and openly and directly call the royal diet a “defilement,” yet it, may be easily conjectured from these words which he now records, that he asked the prefect to be permitted to eat pulse, because he did not think himself permitted to partake of the royal diet. We yesterday gave the reason; but the king of Babylon would immediately have been angry, had he known this. What! he would say, I honor those captives, when I might abuse them as slaves; nay, I nourish them delicately like my own children. and yet they reject my food, as if I were polluted. This, therefore, is the reason why Daniel here relates his being in favor with that prefect. For, as we shall see in the next verse, the prefect simply denied his request. Where was then any favor shown? But though he was not willing to acquiesce in the prayers of Daniel, he showed a singular kindness in not taking him before the king, since courtiers are ready for any accusation for the sake of obtaining favor. Then, very probably, the prefect would know that this had been granted to Daniel by his servant. If then there was any connivance on the part of the prefect, this is the favor and pity of which Daniel now speaks. His intention, then, is by no means doubtful, since he did not hesitate to adopt a different course of life, in order to remain pure and spotless, and uncontaminated with the delicacies of the palace of Babylon. He expresses how he escaped the danger, because the perfect treated him kindly, when he might have instantly caused his death. But we must notice the form of speech here used; — God placed him in favor and pity before that prefect He might have used the usual phrase, merely saying he was favorably treated; but, as he found a barbarian so humane and merciful, he ascribes this benefit to God. This phrase, as we have expounded it, is customary with the Hebrews; as when it is said, (Psa 106:46,) God gave the Jews favor in the sight of the heathen who had led them captive; meaning, he took care that their conquerors should not rage so cruelly against them as they had done at first. For we know how the Jews were often treated harshly, roughly, and contemptuously. Since this inhumanity was here mitigated, the Prophet attributes it to God, who prepared mercies for his people. The result is this, — Daniel obtained favor with the prefect, since God bent the heart of a man, otherwise unsoftened, to clemency and humanity. His object in this narrative is to urge us to greater earnestness in duty, if we have to undergo any difficulties when God calls us.
It often happens that we cannot discharge everything which God requires and exacts without imminent danger to our lives. Sloth and softness naturally creep over us, and induce us to reject the cross. Daniel, therefore, gives us courage to obey God and his commands, and here states his favor with the prefect, since God granted his servant favor while faithfully performing his duty. Hence let us learn to cast our care upon God when worldly terror oppresses us, or when men forbid us with threats to obey God’s commands. Here let us acknowledge the power of God’s hand to turn the hearts of those who rage against us, and to flee us from all danger. This, then, is the reason why Daniel says the prefect was kind to him. Meanwhile, we gather the general doctrine from this passage, that men’s hearts are divinely governed, while it shows us how God softens their iron hardness, and turns the wolf into the lamb. For when he brought his people out of Egypt, he gave them favor with the Egyptians, so that they carried with them their most precious vessels. It is clear enough that the Egyptians were hostile towards the Israelites. Why then did they so freely offer them the most valuable of their household goods? Only beck, use the Lord inspired their hearts with new affections. So, again, the Lord can exasperate our friends, and cause them afterwards to rise up in hostility against us. Let us perceive, then, that on both sides the will is in God’s power, either to bend the hearts of men to humanity, or to harden those which were naturally tender. It is true, indeed, that every one has a peculiar disposition from his birth some are ferocious, warlike, and sanguinary; others are mild, humane, and tractable. This variety springs from God’s secret ordination; but God not only forms every one’s disposition at his birth, but every day and every moment, if it seems good to him, changes every one’s affections. He also blinds men’s minds, and rouses them again from their stupor. For we sometimes see the rudest men endued with much acuteness, and show a singular contrivance in action, and others who excel in foresight, are at fault when they have need of judgment and discretion. We must consider the minds and hearts of men to be so governed by God’s secret instinct, that he changes their affections just as he pleases. Hence there is no reason why we should so greatly fear our enemies, although they vomit forth their rage with open mouth, and are overflowing with cruelty; for they can be turned aside by the Lord. And thus let us learn from the example of Daniel to go on fearlessly in our course, and not to turn aside, even if the whole world should oppose us; since God can easily and readily remove all impediments and we shall find those who were formerly most cruel, become humane when the Lord wishes to spare us. We now understand the sense of the words of this verse, as well as the Prophet’s intention. It follows —
Fuente: Calvin’s Complete Commentary
(9) Into favour.The close correspondence between Daniel and Joseph has been frequently remarked. Each finds favour with his master, and afterwards with a foreign monarch. The grace of God enables each to overcome the temptations into which his circumstances lead him. The acute natural faculties of each are miraculously increased by God; and, lastly, each is sent into a foreign land to comfort exiled Israel. (See Gen. 39:21; 1Ki. 8:50; Neh. 1:11; Psa. 106:46.) No less striking is the resemblance of Nebuchadnezzar to Pharaoh.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9-16. The Rab-saris objected to the proposed change of diet to pulse ( vegetables) and water out of “favor and compassion” for Daniel (Dan 1:9, R.V.), and for fear of his own life if the boys should attract attention by their inferior appearance and it should thus be discovered that the royal orders concerning food had been disobeyed; but finally his assistant (Dan 1:11) consented to a ten days’ experiment, which was so successful that all objections were removed. Melzar (Hebrews, the Melzar) is probably not a proper name but an official title: “steward” (R.V.) or “chief butler” (Haugh) or “pedagogue’’ (Hitzig). Lenormant thinks it corresponds to the Amil-ussur, or “treasurer,” an official prominent at the Assyrian court; but later Assyriologists have derived it from mazzar, “overseer” or “guardian.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now God made Daniel to be viewed with favour and compassion in the sight of the prince over the palace servants.’
God was to be seen as present and active in what was happening. It was He Who won Daniel favour with this great prince.
Notice the use of ‘God’ with the article, and not Yahweh (compare also ‘Lord’ in Dan 1:2 and see Dan 2:47), because Daniel was in a foreign country, a typical Pentateuchal usage. Here He was ‘the God of Heaven’, supreme over all. It was not covenant country.
Fuente: Commentary Series on the Bible by Peter Pett
Dan 1:9. Tender love rachamim, Bowels of compassion. It has a like sense also at ch. Dan 2:18. The word is of very strong import, and denotes a kind of parental compassion. St. Paul has an expression somewhat like it, if not stronger, in his epistle to Philemon, Dan 1:12. “Receive him, that is mine own bowels.” And we read of bowels of mercies, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 1:9 Now God had brought Daniel into favour and tender love with the prince of the eunuchs.
Ver. 9. Now God had brought Daniel into favour. ] God is never wanting to the truly conscientious. Let them choose rather to offend all the world than to do things sinful, and they shall be sure of good success. The prince of the eunuchs dared not yield to Daniel’s request, but he connived at the steward’s yieldance.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
God. Hebrew. Elohim.(with Art.) = the [Triune] God. App-4.
tender love = compassion.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 1:9
Dan 1:9 Now GodH430 had broughtH5414 (H853) DanielH1840 into favourH2617 and tender loveH7356 withH6440 the princeH8269 of the eunuchs.H5631
Dan 1:9
Now God had brought Daniel into favour and tender love with the prince of the eunuchs.
Daniel was obviously a likeable young man and the prince of the eunuchs favored him above the others. Throughout the story of Daniel, we are given a picture of an extraordinary man who was wise and well thought of by everybody he encountered. Twice in the book of Daniel we see him described as having an “excellent spirit” which was highly regarded by his captors (Dan 5:12; Dan 6:3). We are unsure if the prince of the eunuchs here is the same man as the master of the eunuchs, Ashpenaz, which was introduced in verse 3, but it seems likely it was. They had to spend some time together in order to develop the relationship they had in Babylon. It is likely this relationship was fostered on the journey from Jerusalem to Babylon.
Fuente: Old and New Testaments Restoration Commentary
Gen 32:28, Gen 39:21, 1Ki 8:50, Ezr 7:27, Ezr 7:28, Neh 1:11, Neh 2:4, Psa 4:3, Psa 106:46, Pro 16:7, Act 7:10
Reciprocal: Gen 30:27 – favour Exo 12:36 – the Lord Neh 2:8 – the king Est 2:9 – she obtained Pro 3:4 – shalt Ecc 12:1 – Remember
Fuente: The Treasury of Scripture Knowledge
Dan 1:9. The prince of the euuuchs was responsible for the development of these speciallychosen men, and he would naturally be unwilling to grant to Daniel the exemption requested. But God took a hand in the matter and caused him to have a tender love for Daniel which led him at least to be personally disposed to favor him.
Fuente: Combined Bible Commentary
Dan 1:9. Now God had brought Daniel into favour and tender love, &c. Hebrew, , compassionate regard, or, bowels of compassion, which is also the sense of the same word, Dan 2:18. It is a very strong expression, and denotes a kind of parental compassion, like that of St. Paul in his epistle to Philemon, Dan 1:12, Receive him that is mine own bowels. We see a like instance of Gods care over Joseph, (Gen 39:21,) when he was a poor captive, a prisoner, and destitute of all friends to support or comfort him: see Psa 106:46, where, as here, the favour of men toward Gods people is attributed to his overruling and gracious providence over them. And, considering what important consequences frequently follow upon it, we may, with great reason, acknowledge the hand of God in it, whenever it takes place.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Daniel must have established a good relationship with the officials in direct authority over him, especially the overseer (steward, Dan 1:11). He received a favorable response (Heb. hesed, loyal love, and rahamim, compassion) when he proposed a ten-day dietary test. But it was Yahweh who moved the overseer’s heart (cf. 1Ki 8:50; Psa 106:46), another indication of God’s sovereignty. Notice that Daniel did not rebel against the restrictions that his elders placed upon him. Instead he courteously requested permission to abstain, and then, having received an encouraging response, he offered a positive alternative course of action.
Daniel proposed a vegetarian diet. Omitting meat and wine from one’s diet does not normally result in obviously better health. Perhaps Daniel was relying on God to cause him and his friends to look better at the end of the test period-miraculously. Another possibility is: The youths may have been served such rich food that they could reasonably expect to look and feel better if they abstained.