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Renamed!

Pastor Bill Farrow

Daniel 1:6-7  

[6] Now from among those of the sons of Judah were Daniel, Hananiah, Mishael, and Azariah. [7] To them the chief of the eunuchs gave names: he gave Daniel the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abed-Nego.

(Verse 6-7) Now among these were of the children of Judah - That is, these were a part of those who were selected. They are mentioned because they became so prominent in the transactions which are subsequently recorded in this book, and because they evinced such extraordinary virtue in the development of the principles in which they had been trained, and in the remarkable trials through which they were called to pass. It does not appear that they are mentioned here particularly on account of any distinction of birth or rank, for though they were among the noble and promising youth of the land, yet it is clear that others of the same rank and promise also were selected, (Dan. 1:3). The phrase "the children of Judah" is only another term to denote that they were Hebrews. They belonged to the tribe, or the kingdom of Judah. It is not here meant to imply anything about their age.

Daniel-This name means properly "judge of God;" that is, one who acts as judge in the name of or on behalf of God. Why this name was given to him by his parents we are not told. We cannot, however, fail to be struck with its appropriateness, as the events of his life showed.

Nor is it known whether he belonged to the royal family, or to the nobles of the land, but as the selection was made from that class it is probable that he at least was related to nobility in some fashion. Those who were at first carried into captivity were selected exclusively from the more elevated classes of society, and there is every reason to believe that Daniel belonged to a family of rank and consequence. The Jews say that he was of the royal family, and was descended from Hezekiah, and cite his history in confirmation of the prophecy addressed by Isaiah to that monarch, "Of thy sons which shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon," (Isa. 39:7).

Hananiah, Mishael, and Azariah - Of the rank and early history of these young men nothing is known. They became celebrated for their refusal to worship the golden image set up by Nebuchadnezzar, (Dan. 3:12).

(Verse 7) - Unto whom the prince of the eunuchs gave names - This practice is common in Oriental courts even to this day. It is "possible", as we have noted, that this changing of their names may have been designed to make them forget their country, and their religion, and to lead them more entirely to identify themselves with the people in whose service they were now to be employed, though nothing of this is intimated in the Biblical account.

Such a change, it is easy to conceive, might do much to make them feel that they were identified with the people among whom they were adopted, and to make them forget the customs and opinions of their own country. It is a circumstance which may give some additional probability to this supposition, that it is quite a common thing now at missionary stations to give new names to the children who are taken into the boarding-schools, and especially the names of the Christian benefactors at whose expense they are supported.

Compare the same general character, for this change of names may have been, that the name of the true God constituted a part of their own names, and that thus they were constantly reminded of him and his worship. In the new names given them, the appellation of some of the idols worshipped in Babylon was incorporated, and this might serve as remembrancers of the divinities to whose service it was doubtless the intention to win them.

For he gave unto Daniel the name of Belteshazzar - The name Belteshazzar is compounded of two words, and means "Bel's prince;" that is, he whom Bel favors. "Bel" was the principal divinity worshipped at Babylon and this name would, therefore, be likely to impress the youthful Daniel with the idea that he was a favorite of this divinity, and to attract him to his service. It was a flattering distinction that he was one of the favorites of the principal god worshipped in Babylon, and this was not improbably designed to turn his attention from the God whose name had been incorporated in his own.  The giving of this name seemed to imply, in the apprehension of Nebuchadnezzar, that the spirit of the gods was in him on whom it was conferred.

And to Hananiah, of Shadrach - The name "Hananiah" means, "whom Jehovah has graciously given," and is the same with the NT name of Ananias and would serve to remind its possessor of the name of "Jehovah," and of his mercy.

The name Shadrach means "young friend of the king;" according to Some authorities it means "rejoicing in the way," and this last signification is the one which many Greek scholars prefer. In either signification it would contribute to a forgetfulness of the interesting significancy of the former name, and tend to obliterate the remembrance of the early training in the service of Jehovah.

And to Mishael, of Meshach - The name "Mishael" - means, "who is what God is?" - from  a word meaning "who," or "what," combined with the generic word meaning "God." It would thus be a remembrancer of the greatness of God; of his supremacy over all his creatures, and of his "incomparable" exaltation over the universe.

The signification of the name "Meshach" is less known. The Persian word means a little sheep, but why this name was given we are not informed. Might it have been on account of his beauty, his gentleness, his lamb-like disposition? If so, nothing perhaps would be better fitted to turn away the thoughts from the great God and his service to himself.

And to Azariah, of Abednego-The name "Azaziah"  means, "whom Jehovah helps," from combination of a word meaning "to help," and another particle, the same as "Jah" (a shortened form of Jehovah). This name, therefore, had a striking significance, and would be a constant remembrancer of the true God, and of the value of his favor and protection. The name Abed-nego  means, "a servant of Nego," or perhaps of "Nebo". This word "Nebo," among the Chaldeans, probably denoted the planet Mercury. This planet was worshipped by them, and by the Arabs, as the celestial scribe or writer. The Divine worship paid to this planet by the Chaldeans is attested, say many ancient writers, by the many compound proper names of which this name forms a part; as Nebuchadnezzar, Nebushasban, and others mentioned in classic writers; as Nabonedus, Nabonassar, Nabonabus, etc. This change of name, therefore, was designed to denote a consecration to the service of this idol-god, and the change was eminently adapted to make him to whom it was given forget the true God, to whom, in earlier days, he had been devoted. It was only extraordinary grace which could have kept these youths in the paths of their early training, and in the faithful service of that God to whom they had been early consecrated, amidst the temptations by which they were now surrounded in a foreign land, and the influences which were employed to alienate them from the God of their fathers.

As we have noted before the intent of all of things done to these captives was two-fold. They desired to cause them to embrace the religion and culture of the Babylonians. However, they were also desirous (perhaps even more so) that they cast away the allegiance they had to God of Israel. The world is never satisfied to ask us to be as they desire us to be - we must also forsake our commitment to the true God as well. It is only then that they will be at peace with us.

I need to see to it that the world has sufficient reason to hate me! This is not because I enjoy being hated, but because it is in this fashion that we can be sure that we are being faithful to God.