At the end of three years Jehoiakim rebelled against Nebuchadnezzar, who, then occupied with other wars, did not proceed against Jerusalem till three years after, which was the eleventh and last of Jehoiakim, 2 Kings xxiii. 36.

There are some difficulties in the chronology of this place. Calmet takes rather a different view of these transactions. He connects the history thus: Nabopolassar, king of Babylon, finding that one of his lords whom he had made governor of Coelesyria and Phoenicia had revolted from him, and formed an alliance with the king of Egypt, sent Neubuchadnezzar his son, whom he invested with the authority of king, to reduce those provinces, as was customary among the easterns when the heir presumptive was sent on any important expedition or embassy. This young prince, having quelled the insurrection in those parts, marched against Jerusalem about the end of the third or beginning of the fourth year of the reign of Jehoiakim, king of Judah. He soon took the city, and put Jehoiakim in chains with the design of carrying him to Babylon; but, changing his mind, he permitted him to resume the reins of government under certain oppressive conditions. At this year, which was A.M. 3398, the seventy years of the Babylonish captivity commence. Nabopolassar dying in the interim, Nebuchadnezzar was obliged to return speedily to Babylon, leaving his generals to conduct the Jewish captives to Babylon, among whom were Daniel and his companions.

Dan. 1:1-7 Nebuchadnezzar, king of Babylon, in the first year of his reign, took Jerusalem, and carried whom and what he pleased away. From this first captivity, most think the seventy years are to be dated. It is the interest of princes to employ wise men; and it is their wisdo to find out and train up such. Nebuchadnezzar ordered that these chose youths should be taught. All their Hebrew names had something of God in them; but to make them forget the God of their fathers, the Guide of their youth, the heathen gave them names that savoured of idolatry. It is painful to reflect how often public education tends to corrupt the principles and morals.

Dan. 1:8-16 The interest we think we make for ourselves, we mus acknowledge to be God's gift. Daniel was still firm to his religion Whatever they called him, he still held fast the spirit of a Israelite. These youths scrupled concerning the meat, lest it should be sinful. When God's people are in Babylon they need take special car that they partake not of her sins. It is much to the praise of youn people, not to covet or seek the delights of sense. Those who woul excel in wisdom and piety, must learn betimes to keep the body under Daniel avoided defiling himself with sin; and we should more fear tha than any outward trouble. It is easier to keep temptation at distance, than to resist it when near. And we cannot better improve ou interest in any with whom we have found favour, than to use it to kee us from sin. People will not believe the benefit of avoiding excess and of a spare diet, nor how much they contribute to the health of the body, unless they try. Conscientious temperance will always do more even for the comfort of this life, than sinful indulgence.

Dan. 1:17-21 Daniel and his fellows kept to their religion; and God rewarded them with eminence in learning. Pious young persons shoul endeavour to do better than their fellows in useful things; not for the praise of man, but for the honour of the gospel, and that they may be qualified for usefulness. And it is well for a country, and for the honour of a prince, when he is able to judge who are best fitted to serve him, and prefers them on that account. Let young men steadil attend to this chapter; and let all remember that God will honour thos who honour him, but those who despise him shall be lightly esteemed __________________________________________________________________

Original Hebrew