John Calvin Commentary Daniel 1:3

"And the king spake unto Ashpenaz the master of his eunuchs, that he should bring in [certain] of the children of Israel, even of the seed royal and of the nobles;" — Daniel 1:3 (ASV)

Here Daniel pursues his narrative and shows the manner in which he was led away along with his companions. The king had demanded young men to be brought, not from the ordinary multitude, but from the principal nobility, who stood before him, that is, ministered to him. From this, we ascertain why Daniel and his companions were chosen: because they were noble young men and of the royal seed, or at least of parents who surpassed others in rank.

The king did this purposely to show himself a conqueror. He may also have deliberately adopted this plan to retain hostages in his power, for he hoped, as we shall see, that those who were nourished in his palace would become degenerate and hostile to the Jews, and he thought their assistance would prove useful to him.

He also hoped, since they were born of noble stock, that the Jews would be more peaceable and thus avoid any danger to those wretched exiles who were relatives of the kings and nobles.

Regarding the words, he calls this Aspenaz the prince of eunuchs. By this title, he refers to the boys who were raised in the king’s palace to become a kind of school for nobles, for it is hardly possible that this Aspenaz was placed in charge of other leaders. But we gather from this passage that the boys whom the king honored and esteemed were in his custody.

The Hebrews call eunuchs סריסים, serisim, a name that refers to certain prefects; for Potiphar is called by this name even though he had a wife. Thus, this name is used everywhere in Scripture for the satraps of a king (Genesis 37:36; Genesis 40:2, 7).

But since satraps were also chosen from noble boys, they were probably called eunuchs, even though they were not actually made so. Yet Josephus ignorantly declares that these Jewish children were made eunuchs. However, since eunuchs were among the luxuries of Eastern kings, as I have already said, those youths whom the king brought up as a kind of school for nobles, whom he might later place over various provinces, were commonly called by this name.

The king, therefore, commanded some of the children of Israel of the royal seed and of the nobles to be brought to him. Thus, the sentence should be understood: he did not command any of the common people to be brought to him, but rather some of the royal line, to show himself more plainly as their conqueror by doing everything according to his will.

He means those “elders” who were still in chief authority under the king of Judah. And Daniel also was of that tribe, as we shall see later.

The word פרתמים, pharthmim, “princes,” is thought to be derived from Perah, which is the Euphrates. Interpreters understand this to mean prefects, to whom the provinces on the banks of the Euphrates were entrusted. However, this does not fit the present passage, which deals with Jews.

We now see the general meaning of this name, and that all the elders should be included under it. — The rest tomorrow.

Prayer:

Grant, Almighty God, since you set before us so clear a mirror of your wonderful providence and of your judgments on your ancient people, that we may also be surely persuaded that we are under your hand and protection.

Grant that, relying on you, we may hope for your guardianship, whatever may happen, since you never lose sight of our safety, so that we may call upon you with a secure and tranquil mind.

May we so fearlessly await all dangers amid all the changes of this world, that we may stand upon the foundation of your word, which can never fail. Leaning on your promises, may we rest in Christ, to whom you have committed us, and whom you have made the shepherd of all your flock.

Grant that he may be so careful for us as to lead us through this course of warfare, however troublesome and turbulent it may prove, until we arrive at that heavenly rest which he has purchased for us with his own blood. Amen.