Religious And Social State.
Religious.
An unexceptionable O.T. moral standard on the part of the writer is maintained throughout, so that no 'difficulties' arise on this score. There is not a suggestion of any worship beside that of the Lord; no idolatry is even hinted at. The Captivity had done its work in that respect. Nor is there any symptom of the later developments of rabbinism; not even in their inception.[[43]] It requires a very sharp eye to find here so much as the germs of error in faith.
[43] Curiously enough the canonical Daniel has not escaped this accusation, for G. Jahn (Leips. 1904, p. 64) says of vi. 28, "Der König wie ein jüdischen Rabbiner predigt."
The Law of Moses is acted upon; taught by parents to children (v. 3); regarded as the great authority (v. 62). The institution of Elders is in full force, as contemplated in Jer. xix. 1 and xxvi. 17. I. Kings xx. 7 and xxi. 8, 11 shew that this body had been continued among the separated tribes, and so naturally carried with them to their new home. The appearance of corruption among officials in high places, who ought to have been most free from it, is quite in accord with the religious history of mankind in general, and of Israel in particular. Such references as the above to Jeremiah, and that in v. 5 to Jer. xxix. 23, are paralleled by a reference in the canonical Dan. ix. 2 to Jer. xxxv. 12.
When Daniel's plan was efficacious for revealing the Elders' guilt, the just decision was approved; the right is thoroughly commended and the wrong condemned. The heart of the people rings sound; their instincts at the trials are in favour of justice. Morality is supported by popular sympathy, which has been purified and elevated by the discipline of exile.
In v. 57 some prejudice is suggested as existing in the writer's mind against the women of Israel as being less chaste than those of Judah. Possibly he was of the latter tribe himself (see 'Language' on v. 57, p. 137). The reproach to the second Elder of Canaanitish descent is in keeping with Ezek. xvi. 3, where it is hurled against Jerusalem and her abominations.
It is objected in Hastings' D.B. (IV. 631b) that "Daniel loudly condemns both culprits before he adduces any proof of their guilt." But surely this was justified by the prophetic office and the spirit within him, which endowed him with an abnormal insight into the true state of affairs. Personally he was assured, from the outset, of their guilt, but secured public proof to satisfy the people. This objection is rather poor ground on which to assail the historic character of the piece. In fine, a religious tone, befitting the time intended, is consistently maintained throughout.
Social.
Incidentally a pleasing picture of home life is outlined, before the Elders tried to corrupt it.