Study Focus: Daniel 1, Genesis 39, Esther 4, Esther 5.
Introduction: Daniel 1 sets the stage for what unfolds throughout the book and introduces its main themes. God emerges as the main character of the book, ruling over the kings and kingdoms of the world and helping His faithful people as they experience life in a foreign land. Among a multitude of captives, four young people navigate with unprecedented wisdom the complexities of the Babylonian court as they commit their hearts to remaining faithful to the God of their fathers.
Lesson Themes: This week’s lesson highlights three major topics.
The Context of Daniel. Even amidst such a tragic event as the exile, God is in control. The exile did not take place as an unexpected incident triggered by the power of Babylon, but as the culmination of God’s long-announced judgment over an impenitent people.
The Education of Daniel. As they went through the educational process, Daniel and his companions decided to resist the indoctrination of the empire. Although external appearances indicated that God had lost the battle to the pagan deities, these young men remained faithful and acted according to God’s Word.
The Wisdom of Daniel. One important aspect of the characterization of Daniel and his companions is that they were wise. This characterization refers to more than intellectual wisdom or knowledge; it indicates a divinely given ability to see life from God’s perspective.
Life Application: Although life may be marked by unexplained and difficult circumstances, the God we serve has all things under control and can turn the bad into good. Our worldview—which consists of those underlying ideas and convictions that inform our perception of God and reality in general—is a very important tool in helping us navigate our way through life. Let Scripture be the source and foundation for our worldview, as it was for Daniel’s.
Part II: Commentary
The Context of Daniel. The exile did not take place as an unexpected incident, triggered by the power of Babylon, or as an arbitrary decision of God. Indeed, several prophets already had warned God’s people that, unless they repented from their sins and turned back to the covenant, they would be punished by foreign forces that would destroy the temple and take them captive to a foreign land. The prophet Jeremiah, who prophesied during those times, also urged the royal authorities of Judah to submit to Babylon, because that was God’s will. So, after many unheeded warnings, Nebuchadnezzar came up to Jerusalem and brought Judah under the control of the Babylonian empire.
In order to understand the experience of Daniel and his friends, we need to bear in mind that the exile was a mass deportation of a population from their native land in order to destroy their identity and thus facilitate the control by the dominating power. Such deportation usually aimed at the higher classes, the nobles, the leaders, the thinkers. Only the poor were allowed to stay in the homeland, which often had been devastated by war. Such political and military strategy was widely practiced in the ancient world by the Assyrians and Babylonians. In 722 B.C. the Assyrians brought northern Israel to an end and deported vast portions of its population to other parts of the empire. Judah did not pay attention to the fate of its neighbor and met the same fate at the hands of the Babylonians.
The Bible records three significant Babylonian incursions and deportations against Judah. The first one took place in 605 B.C., when Nebuchadnezzar, after defeating the Egyptians in Carchemish, marched against Judah. He took some captives, among whom were Daniel and his three friends. In 597 B.C., given the political maneuvers of Jehoiakim to insist on a political alliance with Egypt, Nebuchadnezzar invaded Judah for the second time and deported another chunk of the population. Among the deportees were the prophet Ezekiel and King Jehoiachin, the son of Jehoiakim, who had died shortly before the invasion. Nebuchadnezzar put Zedekiah (Jehoiachin’s uncle) on the throne, hoping to secure his loyalty to Babylon. But despite the continuous admonitions of Jeremiah, the new king persisted in seeking Egyptian help to resist the Babylonian domination. Eventually, Nebuchadnezzar lost patience and in 586 B.C. marched against Judah; this time the Babylonians razed Jerusalem and the temple to the ground and deported another chunk of the population to Babylon.
The Education of Daniel. It may be useful to consider the Babylonian education system. Such knowledge gives us an idea of what kinds of subjects the Hebrew captives were exposed to and what kind of worldview they confronted.
The first stage of Babylonian education involved the learning of the two major languages common to the Babylonians: Aramaic, which was becoming an international language at that time; and Akkadian, which was the literary language used to convey the religious and cultural traditions of the empire. Akkadian required the mastery of a complex cuneiform writing system with hundreds of characters. In this first stage, the students would study texts recounting stories to which Babylonian youths were exposed since childhood, such as the legends of Gilgamesh, Sargon, and Nāram-Sîn.
In the second stage, students were introduced to many more texts, which were intended to hone their literary skills and help them develop a Babylonian worldview. One author thus described this second stage: “Its purpose, then, was twofold: to fill the student’s mind with the theological and political ideology current in the capital and to prepare him for an apprenticeship as a junior āšipu, a position that we know from colophons was held by many novice scribes. As far as exposure to literature goes, the storytelling that characterized the first phase has given way to more serious matters, the inculcation of a world-view and the acquisition of practical expertise.”—A.R. George, The Babylonian Gilgamesh Epic (Oxford: Oxford University Press, 2005), 1:36.
We do not know the details of the specific curriculum assigned to Daniel and his friends. But the description above gives an idea of how education was carried out in Babylon during that time. The academic program imposed upon Daniel and his companions may have been as demanding as the one described above. But Daniel and his friends excelled in all the wisdom and knowledge promoted by the University of Babylon!
The Wisdom of Daniel. One important aspect of the characters of Daniel and his companions is that they are wise. As Daniel tries to circumvent the challenges of the Babylonian indoctrination, especially in regard to food, he acts with unsurpassed tact and wisdom in order to avoid eating from the king’s table. Subsequently, Daniel and his companions are found to be ten times wiser than all the other sages of Babylon. At the end of the book, we find mention of those of understanding and also of the wise, who will be persecuted by evil powers but will emerge victorious at last (Dan 11:33, 35; Dan. 12:3). But in order to better appreciate the theme of wisdom in Daniel, it may be helpful to look at how this theme is treated elsewhere in the Bible.
One of the most fascinating biblical themes is the notion of wisdom. There are even some significant sections of the Bible designated as wisdom literature. Job, Proverbs, and Ecclesiastes along with Song of Songs and several psalms have been counted as wisdom texts. Wisdom texts place strong emphasis on obedience to the Law of God, which usually results in a good life. Wisdom texts in general do not ground their message on the Exodus or other major saving events, but make frequent reference or allusion to creation. God is the Creator who establishes certain laws that govern the cosmos and society. Therefore, those who abide by God’s laws are more likely to be surrounded by God’s blessings. The book of Job shows that there are exceptions to this rule; however, the exception eventually proves the rule, because, in the end, Job receives back his prosperous and happy life.
Daniel is portrayed as a wise man, but not primarily because he mastered the intricacies of the language and literature of the Babylonians. Rather, he can be said to be wise because he was loyal to the Lord. It was because of his theological convictions that Daniel refused the royal menu and opted for legumes and water, based on the diet established by God at Creation. Moreover, Daniel did not receive his wisdom merely through diligence and self-discipline. It was a God-given wisdom in recognition of the faith and trust that Daniel displayed. Such wisdom went far beyond the complexities of the university curriculum; it was wisdom that enabled Daniel to interpret dreams and understand God’s overarching plan for human history.
Part III: Life Application
The Book of Daniel pictures the Lord as allowing a foreign nation to trample upon His own people and pillage His own temple. What can you learn from God’s character on the basis of this event?
How do the circumstances of Daniel in the Babylonian court compare to those of Joseph in Egypt and Esther in Persia? Who do you think faced the hardest challenges? If you were given the option to choose, in whose shoes would you like to be?
This week’s lesson opens the possibility for some self-examination. Ask your class members to reflect upon the following:
How would I view God if He allowed a foreign army to invade my country, destroy my culture, and deport me to a foreign land?
What would I do if I were offered a prominent office in the government, as long as I participated in parties and partook of the foods and drinks offered therein?
Is it more difficult to be obedient to the Lord in your own land among your own people, or among foreigners in a distant country? Explain.
In what ways can I build a worldview that gives me clarity to evaluate the culture around me and avoid its pitfalls?
When faced with challenges related to Sabbath-keeping, integrity in my business or job, relationships with non-Christian/non-SDA friends, etc., how do I fare in comparison to Daniel?
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Key Text: Dan. 1:17
Study Focus: Daniel 1, Genesis 39, Esther 4, Esther 5.
Introduction: Daniel 1 sets the stage for what unfolds throughout the book and introduces its main themes. God emerges as the main character of the book, ruling over the kings and kingdoms of the world and helping His faithful people as they experience life in a foreign land. Among a multitude of captives, four young people navigate with unprecedented wisdom the complexities of the Babylonian court as they commit their hearts to remaining faithful to the God of their fathers.
Lesson Themes: This week’s lesson highlights three major topics.
Life Application: Although life may be marked by unexplained and difficult circumstances, the God we serve has all things under control and can turn the bad into good. Our worldview—which consists of those underlying ideas and convictions that inform our perception of God and reality in general—is a very important tool in helping us navigate our way through life. Let Scripture be the source and foundation for our worldview, as it was for Daniel’s.
Part II: Commentary
The Context of Daniel. The exile did not take place as an unexpected incident, triggered by the power of Babylon, or as an arbitrary decision of God. Indeed, several prophets already had warned God’s people that, unless they repented from their sins and turned back to the covenant, they would be punished by foreign forces that would destroy the temple and take them captive to a foreign land. The prophet Jeremiah, who prophesied during those times, also urged the royal authorities of Judah to submit to Babylon, because that was God’s will. So, after many unheeded warnings, Nebuchadnezzar came up to Jerusalem and brought Judah under the control of the Babylonian empire. In order to understand the experience of Daniel and his friends, we need to bear in mind that the exile was a mass deportation of a population from their native land in order to destroy their identity and thus facilitate the control by the dominating power. Such deportation usually aimed at the higher classes, the nobles, the leaders, the thinkers. Only the poor were allowed to stay in the homeland, which often had been devastated by war. Such political and military strategy was widely practiced in the ancient world by the Assyrians and Babylonians. In 722 B.C. the Assyrians brought northern Israel to an end and deported vast portions of its population to other parts of the empire. Judah did not pay attention to the fate of its neighbor and met the same fate at the hands of the Babylonians. The Bible records three significant Babylonian incursions and deportations against Judah. The first one took place in 605 B.C., when Nebuchadnezzar, after defeating the Egyptians in Carchemish, marched against Judah. He took some captives, among whom were Daniel and his three friends. In 597 B.C., given the political maneuvers of Jehoiakim to insist on a political alliance with Egypt, Nebuchadnezzar invaded Judah for the second time and deported another chunk of the population. Among the deportees were the prophet Ezekiel and King Jehoiachin, the son of Jehoiakim, who had died shortly before the invasion. Nebuchadnezzar put Zedekiah (Jehoiachin’s uncle) on the throne, hoping to secure his loyalty to Babylon. But despite the continuous admonitions of Jeremiah, the new king persisted in seeking Egyptian help to resist the Babylonian domination. Eventually, Nebuchadnezzar lost patience and in 586 B.C. marched against Judah; this time the Babylonians razed Jerusalem and the temple to the ground and deported another chunk of the population to Babylon.
The Education of Daniel. It may be useful to consider the Babylonian education system. Such knowledge gives us an idea of what kinds of subjects the Hebrew captives were exposed to and what kind of worldview they confronted. The first stage of Babylonian education involved the learning of the two major languages common to the Babylonians: Aramaic, which was becoming an international language at that time; and Akkadian, which was the literary language used to convey the religious and cultural traditions of the empire. Akkadian required the mastery of a complex cuneiform writing system with hundreds of characters. In this first stage, the students would study texts recounting stories to which Babylonian youths were exposed since childhood, such as the legends of Gilgamesh, Sargon, and Nāram-Sîn. In the second stage, students were introduced to many more texts, which were intended to hone their literary skills and help them develop a Babylonian worldview. One author thus described this second stage: “Its purpose, then, was twofold: to fill the student’s mind with the theological and political ideology current in the capital and to prepare him for an apprenticeship as a junior āšipu, a position that we know from colophons was held by many novice scribes. As far as exposure to literature goes, the storytelling that characterized the first phase has given way to more serious matters, the inculcation of a world-view and the acquisition of practical expertise.”—A.R. George, The Babylonian Gilgamesh Epic (Oxford: Oxford University Press, 2005), 1:36. We do not know the details of the specific curriculum assigned to Daniel and his friends. But the description above gives an idea of how education was carried out in Babylon during that time. The academic program imposed upon Daniel and his companions may have been as demanding as the one described above. But Daniel and his friends excelled in all the wisdom and knowledge promoted by the University of Babylon!
The Wisdom of Daniel. One important aspect of the characters of Daniel and his companions is that they are wise. As Daniel tries to circumvent the challenges of the Babylonian indoctrination, especially in regard to food, he acts with unsurpassed tact and wisdom in order to avoid eating from the king’s table. Subsequently, Daniel and his companions are found to be ten times wiser than all the other sages of Babylon. At the end of the book, we find mention of those of understanding and also of the wise, who will be persecuted by evil powers but will emerge victorious at last (Dan 11:33, 35; Dan. 12:3). But in order to better appreciate the theme of wisdom in Daniel, it may be helpful to look at how this theme is treated elsewhere in the Bible. One of the most fascinating biblical themes is the notion of wisdom. There are even some significant sections of the Bible designated as wisdom literature. Job, Proverbs, and Ecclesiastes along with Song of Songs and several psalms have been counted as wisdom texts. Wisdom texts place strong emphasis on obedience to the Law of God, which usually results in a good life. Wisdom texts in general do not ground their message on the Exodus or other major saving events, but make frequent reference or allusion to creation. God is the Creator who establishes certain laws that govern the cosmos and society. Therefore, those who abide by God’s laws are more likely to be surrounded by God’s blessings. The book of Job shows that there are exceptions to this rule; however, the exception eventually proves the rule, because, in the end, Job receives back his prosperous and happy life. Daniel is portrayed as a wise man, but not primarily because he mastered the intricacies of the language and literature of the Babylonians. Rather, he can be said to be wise because he was loyal to the Lord. It was because of his theological convictions that Daniel refused the royal menu and opted for legumes and water, based on the diet established by God at Creation. Moreover, Daniel did not receive his wisdom merely through diligence and self-discipline. It was a God-given wisdom in recognition of the faith and trust that Daniel displayed. Such wisdom went far beyond the complexities of the university curriculum; it was wisdom that enabled Daniel to interpret dreams and understand God’s overarching plan for human history.
Part III: Life Application