[47] "Soap making is the chief industry of modern Palestine" (Hastings' D.B. art. Soap).
The death penalty for adultery (vv. 43, 45) is in agreement with Lev. xx. 10, Deut. xxii. 22, and Ezek. xvi. 38, though not with the laxity of later times (see art. Adultery, Smith's D.B.; Marriage, Hastings' D.B.). The Syriac W2 interpolation after v. 41 seems to regard precipitation as equivalent to stoning. In the Ο´ of v. 62 both this punishment and that of fire are meted out to the Elders as retributive justice. Reuss' note on the trial is amusing, "die Richter sich als Dummköpfe erwissen und Susanna vollständig den ihrigen verloren hatte."
But we are disposed on the whole to agree with J.M. Fuller (S.P.C.K. Comm., Introd. to Sus.) when he writes, "The facts underlying the story are in themselves probable," rather more than with Churton (p. 392), who deems the narrative to be "probably apocryphal, without strict regard to historical facts."
Theology.
This 'History' does not appear to have been written with a view of supporting any erroneous or debateable points in theology.
God is represented as being in heaven, as One on whom the heart relies (v. 35); as eternal, a knower of secrets, of entire foreknowledge (v. 42); One to be appealed to by His servants in danger (v. 43), efficaciously answering humble requests. The value of ejaculatory prayer to Him in sudden peril is shewn (v. 44).
God had not so entirely cast off His people as to cease from caring for separate souls. He hears the prayers of individuals (v. 35, end, Ο´), for the individual, as well as the nation, is under His eye. He is spoken of as raising up "the holy spirit" of a man (v. 45); as conferring the eldership, regarded as a divine institution (v. 50); as forbidding injustice (v. 53); as giving sentence to an angel to execute upon an individual (v. 55); as worthy to be praised for saving those who hope in Him (v. 61). A special Providence is recognised as watching over the destinies of separate souls; inspiring Daniel for a special effort; rescuing Susanna from a special danger. Heaven is regarded as the seat of the Divine Judge, towards which the innocent Susanna turned her eyes (v. 35), but from which the guilty Elders averted theirs (v. 9).
In v. 5 God is termed ὁ δεσπότης (cf. St. Luke ii. 29, Acts iv. 24); in vv. 24, 44, κύριος in vv. 55, 59 (Θ) θεός, for which Ο´ has κύριος, a word which it seems to prefer, as in i. 17, ii. 45, ix. 18. The fear of the Lord is evidently approved (v. 2), and instruction in the Law of Moses regarded as proper (v. 3), which is also referred to in vv. 33 and 62 (Θ only), and in act in v. 34. It would appear likely too that II. Sam. xxiv. 14 is quoted in v. 22 (Θ), Susanna in her strait borrowing the exclamation of David in his, and the words of both may well be contrasted with the idea of Hos. iv. 16b. Adultery is condemned as "sin before the Lord" (v. 23).
An angel is spoken of in vv. 44, 45 (Ο´ only) as giving a spirit of understanding to Daniel. The former verse might be taken to mean that he was visible.[[48]] He enabled Daniel to clear Susanna from her false accusation. An angel is also named in v. 55, in both versions, as likely to execute God's vengeance on the lying Elders. He is also mentioned in v. 62 of Ο´ as bringing a judgment of fire. This frequent mention of angels is quite in keeping with the canonical Daniel and other late books. And as E. Bunsen remarks, "the apocryphal doctrine about angels and evil spirits is sanctioned by the recorded doctrine of Christ" (Hidden Wisd. of Christ, 1865, I. 186). But it is singular that what has generally been considered the later recension should have less of it in this case than the earlier.
[48] καὶ ἰδοδ ἄγγελος.