Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,

And Daniel said to Malasar, whom the prince of the eunuchs had appointed over Daniel, Ananias, Misael, and Azarias:

And Daniel said to the steward, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,

And Daniel saith unto the Meltzar, whom the chief of the eunuchs hath appointed over Daniel, Hananiah, Mishael, and Azariah,

Then Daniel said to the keeper in whose care the captain of the unsexed servants had put Daniel, Hananiah, Mishael, and Azariah:

Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Hananiah, Mishael, and Azariah:

Et dixit Daniel ad Meltsar, quem constituerat praefectus eunuchorum super Danielem, Hananiah, Misael, et Azariah,

Since Daniel understood from the answer of the prefect that he could not obtain his wish, he now addresses his servant. For the prefect had many servants under him, according to the custom of important stewardships. Most probably the steward's duty was similar to that of the Chief Steward of the Household, as it exists at this time in France. Daniel and his companions were under the care of one of these servants; Daniel descends to this remedy and obtains his wish, though, as we shall see, not without some artifice. And here Daniel's singular constancy is observable, who after trying the matter once in vain, did not cease to pursue the same object It is a clear and serious proof of our faith, when we are not fatigued when anything adverse occurs, and never consider the way closed against us. Then if we do not retrace our steps, but try all ways, we truly show the root of piety fixed in our hearts. It might have seemed excusable in Daniel, after he had met with his first repulse; for who would not have said he had discharged his duty, and that an obstacle had prevailed over him! But; since he did not prevail with the chief prefect, he goes to his servant. Thus voluntarily to incur risk was the result of no common prudence. For this servant could not make the same objection, as we have just heard the prefect did. Without doubt he had heard of Daniel's request, and of his repulse and denial; hence Daniel is beforehand with him, and shows how the servant may comply without the slightest danger; as if he had said, -- We, indeed, did not obtain our wish from the prefect because he was afraid of his life, but I have now thought of a new scheme by which you may both gratify us and yet not become chargeable with any crime, as the whole matter will be unknown. Try thy servants, therefore, for ten days, and prove them; let nothing but pulse be given us to eat and water to drink If after that time our faces are fresh and plump, no suspicion will attach to time, and no one will be persuaded that we are not treated delicately according to the king's commandment. Since, then, this proof will be sufficiently safe for thee, and cautious enough for us both, there is no reason why you should reject our prayers. Besides, without the slightest doubt, when Daniel brought this forward, he was directed by God's Spirit to this act of prudence, and was also impelled to make this request. By the singular gift of the Holy Spirit Daniel invented this method of bending the mind of the servant under whose care he was placed. We must hold, then, that this was not spoken rashly or of his own will, but by the instinct of the Holy Spirit. It would not have been duty but rashness, if Daniel had been the author of this plan, and had not been assured by the Lord of its prosperous issue. Without doubt he had some secret revelation on the subject; and if the servant allowed him and His associates to feed on pulse, it was a happy answer to his prayers. Hence, I say, he would not have spoken thus, except under the guidance and command of the Spirit. And this is worthy of notice, since we often permit ourselves to do many things which turn out badly, because we are carried away by the mere feelings of the flesh, and do not consider what is pleasing to God. It is not surprising, then, when men indulge in various expectations, if they feel themselves deceived at last, since every one occasionally imposes upon himself by foolish hopes, and thus frustrates his designs. Indeed, it is not our province to promise ourselves any success. Hence let us notice how Daniel had not undertaken or approached the present business with any foolish zeal; and did not speak without due consideration, but was assured of the event by the Spirit of God. But he says, let pulse be put before us to eat, and water to drink We see, then, that the foul youths did not abstain from the royal food for fear of pollution; for there was no law to prevent any one drinking wine, except the Nazarites, (Numbers 6:2,) and they might eat of any kind of flesh, of which there was abundance at the royal table. Whence then sprang this scrupulousness? because, as we said yesterday, Daniel was unwilling to accustom himself to the delicacies of the palace, which would cause him to become degenerate. He wished, therefore, to nourish his body not only frugally, but abstemiously, and not to indulge in these tastes; for although he was raised to the highest honors, he was always the same as if still among the most wretched captives. There is no occasion for seeking other reasons for this abstinence of Daniel's. For he might have fed on ordinary bread and other less delicate food; but he was content with pulse, and was continually lamenting and nourishing in his mind the remembrance of his country, of which he would have been directly forgetful if he had been plunged into those luxuries of the palace. It follows --

Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel - Margin, or, the "steward." It is not easy to determine whether the word here used (מלצר meltsâr) is to be regarded as a proper name, or the name of an office. It occurs nowhere else, except in Daniel 1:16, applied to the same person. Gesenius regards it as denoting the name of an office in the Babylonian court - master of the wine, chief butler. Others regard it as meaning a treasurer. The word is still in use in Persia. The Vulgate renders it as a proper name - Malasar; and so the Syriac - Meshitzar; and so the Greek - Ἀμελσὰδ Amelsad. The use of the article in the word (המלצר hameltsâr) would seem to imply that it denoted the name of an "office," and nothing would be more probable than that the actual furnishing of the daily portion of food would be entrusted to a steward, or to some incumbent of an office inferior to that sustained by Ashpenaz, Daniel 1:3.

Then said Daniel to Melzar - Melzar was an officer under Ashpenaz, whose office it was to attend to the food, clothing, etc., of these royal captives. Others think מלצר meltsar, master of the inn or hotel, the name of an office.

Then said Daniel to Melzar,.... The prince of the eunuchs, having put off Daniel with the above answer, seems to have left him; or, however, Daniel, finding he could not obtain of him what he sought for, applies to Melzar, a subordinate officer, whom he hoped to find more pliable; and it may be that Ashpenaz might suggest it to him to apply to this person, and signify that if he could prevail upon him to give him other food instead of the king's; who might be under a temptation from profit, being a meaner officer; he for his part would wink at it, so be it he came not into any danger himself; however, be it as it will, Daniel did apply to this man, whose name was Melzar, for so most take it to be the proper name of a man; which, according to Hillerus (b), signifies one "in full splendour". Josephus calls (c) him Aschanes; though some think it is the name of an office, as a steward, or the like; but whether it is expressive of his name, or his office, he is described as one
whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah; to give them their food at proper time.
(b) Onomast. Sacr. p. 600. (c) Antiqu. l. 10. c. 10. sect. 2.

Melzar--rather, the steward, or chief butler, entrusted by Ashpenaz with furnishing the daily portion to the youths [GESENIUS]. The word is still in use in Persia.