SERMON: “Life in a Pagan Land” (Dan. 1:1–7)
“Life in a Pagan Land” (Dan. 1:1–7)
Series: “Daniel:
God’s Sovereign Plans” #2 Text: Daniel 1:1–7
By: Shaun
Marksbury Date: June 15, 2025
Venue: Living Water Baptist Church Occasion: PM Service
I.
Introduction
Before the rise of Caesar Augustus, before Alexander the
Great’s conquests, and before Cyrus established the Persian Empire, there was
Nebuchadnezzar’s Babylonian Empire. Under
his father, Nabopolassar, the Neo-Babylonian period began, but it was
Nebuchadnezzar who elevated Babylon to its prominent position in world history.[1] Last week, we introduced the Book of Daniel, briefly
noting these historical details and what significance this book holds.
This passage marks a pivotal shift in Israel’s history: the
beginning of Gentile dominance. This is
a prophetic transition known as the “Times of the Gentiles” (Luke 21:24). This period is inaugurated by Judah’s exile to
Babylon, and it signifies God temporarily setting aside Israel as His primary conduit
of His redemptive program due to their covenant unfaithfulness (Deut.
28:15–68). This time begins the sequence
of Gentile empires which we will read about in Daniel — the Babylonian,
Medo-Persian, Greacen, and Roman (Dan. 2:31–45; 7:1–28) — which will dominate
world history until the return of Christ. Some Christians disagree here, but we believe Scripture
shows this time as culminating in the future tribulation and the establishment
of Christ’s millennial kingdom; national Israel will then be restored, and
Gentile rule will end with the stone “cut out without hands” (Dan. 2:34–35,
44–45). We’ll talk about all of that
when the time comes.
For now, we are focused on the very beginning of this book,
which is more historical than prophetic.
Yet, it also reveals how God’s people can remain faithful in a pagan
land. We’ll explore three features of
life in such a context: a pagan land sometimes abducts young people (vv. 1–2),
reeducates youths (vv. 3–4), and conditions youths (vv. 5–7). Through this, we’ll see God’s sovereignty and
the hope He provides for His people in exile.
II.
First, A Pagan Land Sometimes Abducts Young
People (vv. 1–2)
In the third year
of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to
Jerusalem and besieged it. The Lord gave
Jehoiakim king of Judah into his hand, along with some of the vessels of the
house of God; and he brought them to the land of Shinar, to the house of his
god, and he brought the vessels into the treasury of his god.
These verses set the historical context for the whole book,
some of which we’ve already considered. You
may have read in your Bible reading of the wicked King Jehoiakim who was installed
by Pharaoh Neco after Josiah’s death (2 Kings 23:29–34). Upset at the truth, he burned Jeremiah’s
prophecies and imprisoned the prophet (Jer. 36:23). This didn’t stop God’s judgment (2 Chron.
36:5–6), and he found himself serving Nebuchadnezzar for three years until he rebelled
(2 Kings 24:1).
Nebuchadnezzar would become king of Babylon after his father’s
death in 605 BC. As the Reformation
Study Bible notes, as the crown prince that year, Nebuchadnezzar defeated
the Egyptians at Carchemish, swiftly asserting Babylonian dominance over
northern Syria and Judah (Jer. 46:2). Thus,
he also besieged Jerusalem that year. The
Babylonian Chronicles date a later siege to 597 BC,[2] but extrabiblical sources
confirm Nebuchadnezzar’s 605 BC campaign. This was the first of three invasions of Judah
(605, 597, and 587 BC), and it marked the start of the Babylonian exile.
It was during this subjugation of Judah that he took
captives; Babylonian records and the historian Berosus confirm the fact that he
took Jewish captives during this campaign (Josephus, Against Apion
1.19).[3] Yet, some wonder if there is a mistake because
Daniel 1:1 places the siege of Jerusalem in the third year of King Jehoiakim’s
reign, while Jeremiah 46:2 dates it to his fourth year. This discrepancy arises from differing
calendars: the Babylonian spring calendar versus the Judean fall calendar. The events between Nisan (March–April) and
Tishri (September–October) 605 B.C. fell in Jehoiakim’s fourth year by
Babylonian reckoning, but his third by Judean standards. So, there is no reason to doubt the events or
the dating in question.
The Babylonians would have seen this as a victory of their gods
over the God of Israel. However, the
reason for this subjection was the Lord’s own judgment on His people. God remains in control, even in dark times,
as we see in the next verse.
Verse 2 states, “The Lord gave Jehoiakim king of Judah into
his hand.” The term for here “Lord” is Adonai,
which emphasizing God’s sovereignty as the ultimate ruler.[4] As Isaiah 42:24 notes, “Who gave Jacob up for
spoil, and Israel to plunderers? Was it
not the Lord, against whom we have sinned?” Nebuchadnezzar’s victory was not due to his
military prowess but God’s sovereign judgment on Judah’s sin (2 Kings 17:15,
18–20; 21:12–15). We will see other
instances of the Lord’s control later in this chapter.
God not only gave Jehoiakim over, but He allowed Nebuchadnezzar
to take “some of the vessels of the house of God.” The Hebrew there is literally “the God,” a
subtle but deliberate contrast with Babylon’s deities, likely Marduk or Bel
(cf. Jer. 50:2).[5] These vessels, consecrated to Yahweh, were taken
to Shinar, a region associated with rebellion since Babel (Gen. 10:9–10;
11:2–4), in modern-day Iraq.[6] They were then placed in the treasury of a pagan
shrine as an act of Babylon’s perceived triumph over Israel’s God[7] (a
common practice in ancient warfare, 2 Chron. 36:7)[8]. Yet, we seeing the truth understand that this
was permitted according to the will of God.
The abduction of people and sacred items reflects a dark
reality. Pagan societies, historically
and today, often target the young and vulnerable — through conscription,
trafficking, or ideological capture. In
our context, children face pressures from secular education or cultural
activism that seeks to pull them from faith. Yet, Daniel 1:2 reminds us that God is never
absent, even in judgment.
III.
Second, A Pagan Land Sometimes Reeducates Youths
(vv. 3–4)
Then the king
ordered Ashpenaz, the chief of his officials, to bring in some of the sons of
Israel, including some of the royal family and of the nobles, youths in whom
was no defect, who were good-looking, showing intelligence in every branch of
wisdom, endowed with understanding and discerning knowledge, and who had
ability for serving in the king’s court; and he ordered him to teach them the
literature and language of the Chaldeans.
Among the captured would be youths to serve Babylon’s
purposes. Nebuchadnezzar commanded
Ashpenaz, “the chief of his officials,” to select captives from Israel’s elite.
Among those chosen would be Daniel and his
three friends.
There’s some question as to what would happen with these
youths. The term for “officials” here
can mean “eunuch,”[9] as
in ancient courts (Isa. 56:3). This has lead
many to assume that one of the first indignities Daniel and his friends would have
faced was castration. While that’s possible,
there is simply no mention in this text of such a violation.[10] Here, the term likely denotes a trusted
official;[11] consider
the fact that this is the same term used of Potiphar, who had a wife (Gen.
37:36). Considering that castration was
forbidden by the law of Moses,[12] and
Daniel takes a moral stand later on what might be considered a lesser issue in
this chapter, it is unlikely that they were made eunuchs. As one commentary notes, “Likely it was only
those in charge of the king’s harems who were made eunuchs.”[13]
Daniel and his friends would have known the law and have
received some education. These youths
were from “the sons of Israel,” specifically “the royal family” and “nobles,” [14]
possibly including Jehoiakim’s descendants (2 Kings 24:15; cf. Isa. 39:7).[15] Nebuchadnezzar’s strategy was to educate
royal captives to serve as loyal administrators, perhaps standing in court or
going back home as mouthpieces for the king,[16] weakening their homeland
while strengthening Babylon.
These were God’s chosen people, but they are now under
Gentile rule. The unbelieving world
often targets young people, influential or not, wanting to shape culture and
the next generation. Today’s
universities and media seek to reeducate Christian youth, replacing biblical
values with secular ideologies. Parents
must equip their children to discern truth, whether through Christian education
or vigilant oversight.
In v. 4, we see that Babylon selected certain youths above
others. Their selection pool would have
been of boys roughly 14–17 years of age, those considered still teachable and
ideal for Babylonian indoctrination.[17] First,
they were to be “without defect,” meaning physically perfect and presentable,
like priests or sacrificial animals (Lev. 21:17–21; 22:20). Second, they were to be “good-looking,” much
like the elite might chose today to gain influence. Third, they were to be intelligent and
discerning, those who were prudent and not just knowledgeable. Fourth, they also had “ability”
to serve in the king’s court. We might
see such a list and consider that there is a certain wisdom in it, but we are
reminded that the world looks so often on the outward appearance and places little
value on true spiritual values.
Their training involved “the literature and language of the Chaldeans.”
Daniel and his friends already knew
Hebrew and maybe also Aramaic, the language of the day.[18] They would also have to learn Akkadian letters
written in cuneiform.[19] The “literature” included history, astrology,
and pagan religious practices, challenging their Jewish faith.
Education is a battleground. While learning a new language or science isn’t
inherently wrong, the worldview behind it matters. Christians must engage the world’s ideas
critically, as Moses did in Egypt and Daniel in Babylon. We glorify God by excelling academically while
holding fast to Scripture (1 Cor. 10:31).
There will be other means of persuasion that a pagan land will
use. That brings me to the final point:
IV.
Third, A Pagan Land Sometimes Conditions Youths
(vv. 5–7)
The king appointed
for them a daily ration from the king’s choice food and from the wine which he
drank, and appointed that they should be educated three years, at the end of
which they were to enter the king’s personal service. Now among them from the sons of Judah were
Daniel, Hananiah, Mishael and Azariah. Then
the commander of the officials assigned new names to them; and to Daniel he
assigned the name Belteshazzar, to Hananiah Shadrach, to Mishael Meshach and to
Azariah Abed-nego.
The reeducation of the youths wasn’t the only step for this
pagan nation. It also wanted to “woo”
these youths with luxury. Thus, Nebuchadnezzar
provided a “daily ration” of royal food and wine, likely offered to idols,
which Daniel later deemed defiling (v. 8). Archaeological evidence, like tablets listing
rations for Jehoiachin (2 Kings 25:30), confirms this practice. The three-year education mirrored Persian
training periods, preparing youths to “stand before the king” as
administrators.[20] The goal was to make captives dependent on
Babylonian provision, eroding their identity.
The world offers enticing provisions. Whether it be wealth, status, pleasure, these
are often at the cost of compromise. Christians
must test everything against God’s Word, refusing what defiles, even if it
seems beneficial (1 Thess. 5:21–22). We
must remain faithful.
Thankfully, God does help His remnant remain faithful. We get introduced to them here in v. 6. First, we read of Daniel, whose name means “God
is my judge.” Second, we don’t have Shadrack,
Meshach, and Abendego, but Hananiah, whose name means “Yahweh has been gracious.” Third, we have Mishael, whose name means, “Who
is what God is?”. Fourth, there’s Azariah,
whose name means “Yahweh has helped.” These
names each reflect their covenant identity with God,, and they represent a
faithful remnant, Isaiah references in Isaiah 7:3).
It's easy to assume that that you are alone in a pagan
culture. However, God also preserves His
remnant in every generation. Don’t give
into feelings of being outnumbered, like Elijah had. God uses ordinary believers to accomplish His
purposes. Stay faithful, trusting His
plan while looking for others who God is also using.
Sadly, the devil behind pagan culture will seek to remove
all references to God, and that brings us to, not the brain-washing, but the
name-washing of v. 7. Ashpenaz assigned each
of these four youths new names, much as Joseph faced as well as Esther). Daniel became “Belteshazzar” (possibly
“protect his life,” linked to Bel),[21] Hananiah became “Shadrach”
(“command of Aku,”[22] the
moon god), Mishael became “Meshach” (“who is what Aku is?”), [23] and
Azariah became “Abed-nego” (“servant of Nebo”).[24] Each of these names were a not-so-subtle
replacing of the things of God with false gods, and they were aimed at stripping
away the youth’s Jewish identity. [25]
Pagan culture seeks to redefine our Christian identity. It would have us wear worldly labels and
align with the ideologies it possesses. As
Christians, it’s vital to keep our identity is in Christ (Gal. 2:20). We must hold fast to who we are in Him, even
when pressured to conform.
V.
Conclusion
This passage paints a sobering picture of life in a pagan
land. Like Daniel and his friends, we
face a world that seeks to abduct, reeducate, and condition us. Yet, this passage offers profound hope: God is
sovereign, even in exile. He gave Judah
into Nebuchadnezzar’s hand, but He also preserved a remnant to shine as lights
in Babylon. Daniel’s story reminds us
that we can live faithfully in a hostile culture by trusting God’s plan,
discerning truth, and holding fast to our identity in Him.
[1] John D. Barry,
Douglas Mangum, Derek R. Brown, Michael S. Heiser, Miles Custis, Elliot
Ritzema, Matthew M. Whitehead, Michael R. Grigoni, and David Bomar, Faithlife Study Bible, (Bellingham, WA:
Lexham Press, 2012, 2016), Da 1:1.
[2] Ibid.
[3] Ted Cabal, Chad Owen
Brand, E. Ray Clendenen, Paul Copan, J. P. Moreland, and Doug Powell, The Apologetics Study Bible: Real Questions,
Straight Answers, Stronger Faith, (Nashville, TN: Holman Bible Publishers,
2007), 1267.
[4] Ibid.
[5] Stephen R. Miller, Daniel, The New American Commentary,
(Nashville: Broadman & Holman Publishers, 1994), 18:58.
[6] Earl D. Radmacher,
Ronald Barclay Allen, and H. Wayne House, The
Nelson Study Bible: New King James Version, (Nashville: T. Nelson
Publishers, 1997), Da 1:2.
[7] John MacArthur Jr.,
Ed., The MacArthur Study Bible,
electronic ed., (Nashville, TN: Word Pub., 1997), 1227.
[8] Barry, et. al., Da
1:2.
[9] New American Standard Bible: 1995 Update, (La Habra, CA: The
Lockman Foundation, 1995).
[10] Radmacher, et. al.,
Da 1:3.
[11] Barry, et. al., Da
1:3.
[12] Such as in Deuteronomy
23:1. Cf. Warren W. Wiersbe, Be Resolute, “Be” Commentary Series,
(Colorado Springs, CO: Victor, 2000), 14.
[13] Miller, 18:59.
[14] Ibid., 18:59–60.
[15] Cabal, et. al., 1267.
[16] Barry, et. al., Da
1:3.
[17] Miller, 18:60.
[18] Ibid., 18:62.
[19] Radmacher, et. al., Da
1:4.
[20] Cabal, et. al., 1268.
[21] Francis Brown, Samuel
Rolles Driver, and Charles Augustus Briggs, Enhanced
Brown-Driver-Briggs Hebrew and English Lexicon, 1977, 117.
[22] Ibid., 995.
[23] Ibid.,568.
[24] Ibid.,715.
[25] Matthew Henry, Matthew Henry’s Commentary on the Whole
Bible: Complete and Unabridged in One Volume, (Peabody: Hendrickson, 1994),
1428.
