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Daniel Compares Notes with Jeremiah

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Daniel Compares Notes with Jeremiah Daniel Compares Notes with Jeremiah According to the opening verses of Daniel, Daniel and his friends were in Jerusalem in the time running up to the moment when Jeremiah 36 has Jeremiah dictating his messages to Baruch. The Book of Daniel in effect invites its readers to imagine Daniel and his friends in that setting. Suppose we imagine Jeremiah and Daniel comparing notes on what Yahweh taught people through them – Daniel in Babylon and Susa, Jeremiah in Mizpah and Egypt? Symbolic but Real Action Daniel and Jeremiah suggest the value of symbolic action. Daniel becomes a vegan and a teetotaler(Dan 1); Jeremiah urges people not to shop on Sunday (Jer 17:19-27). Neither commitment is a timeless or universal one. The Torah did not require either commitment. But Daniel and Jeremiah were inspired to see that these actions were the concrete expression of commitments that the Torah did advocate. Nebuchadnezzar put Daniel and his friends under pressure in a number of ways. He forced them to migrate to a foreign country. He enrolled them in Babylonian degree programs. He allocated Babylonian food and wine to them. And he gave them Babylonian names which would speak of the names of Babylonian gods, as Israelite names such as Hananiah and Azariah spoke of the name of the God of Israel. Whether Nebuchadnezzar intended it or not, all these moves could have had the effect of making them forget where they came from. The story safeguards against this possibility in a number of ways. God gave them supernatural academic results. The story bowdlerizes their names: most obviously Abed-nego is a distortion of Abed-nebo (servant of Nebo). And it reminds us that they outlived not only Nebuchadnezzar but the entire Babylonian empire and lived to see the ascendancy of Cyrus, who freed Judahites to go back home. But the one thing that they themselves did was take on a vegetarian and alcohol-free diet in order to avoid being defiled. Whether or not they were specifically trying to avoid infringing the rules in Leviticus, they were working with a similar assumption to those rules, that there is something to be said for symbolic actions that express our relationship with such important realities as food – and sex and death, the other main preoccupation of those rules in Leviticus. Because we are bodily people, what we do with our bodies makes a difference, and it makes a difference to our attitudes. Food, sex, and death: what could be more important? And symbolism is important, as we recognize when eat special food and put on special clothes for special occasions. When Jeremiah urges people not to engage in trade on the Sabbath, he too is relating to an area of life that the Torah covers yet not working directly with the Torah’s own rules, in that the Torah forbade work on the Sabbath but made no mention of trade. Perhaps the development of urban life in Israel made it necessary to think further about the implications of Sabbath observance. Before urbanization, people mostly grew and made things for their own consumption as a family, though ideally they should have something left over for sharing with needy people and for bartering. There are now people living and working in Jerusalem who need to buy provisions from people who grow them and who are in a position to sell jewelry and pottery and metal implements to the people who come into the city with the provisions. So the Sabbath rule requires stretching to cover that situation. Jeremiah implies two reasons for its observance, neither of which is anything to do with rest or refreshment. There is an economic reason and a theological one. A willingness to set aside productive work and trade for one day each week suggests a repudiation of the assumption that economics is everything. It suggests a turning aside from coveting, the last of the commands in the Decalogue. In harder times, it suggests a willingness to trust God for what one eats, drinks, and wears (Matt 6:24-34). The economic significance of the Sabbath is thus its spiritual significance. Which leads into a consideration of its theological significance, or of another aspect of its theological significance. Observing the Sabbath It does not imply legalism. Paradoxically, it signifies a recognition that every day belongs to God, as tithing one’s possessions and thus holding back from using all of them signifies a recognition that all one’s possessions come from God. Tithing thus (again paradoxically) sanctifies them all. In a parallel way, keeping off of one day signifies a recognition that all one’s time comes from God, so that it sanctifies all one’s days. It is a meaningful piece of symbolism that expresses something theological as well as something economic. It invites its readers to recognize the sacred. A feature I have noticed in sermons is that the texts from which preachers start are often concrete, in the stories they tell or the exhortations they issue, but the exhortations the preachers issue are quite general – we must advocate for justice or for action to take better care of the world. Daniel and Jeremiah suggest we need to discern action that is concrete, symbolic, and significant; generalizations are not enough. If eating meat (particularly beef) is a major contributor to global warming, maybe we should imitate Daniel. If air travel stands alongside eating meat in this connection as one of the biggest polluters of the atmosphere and biggest generators of CO2, supposing we were to give up air travel? Supposing we were to give up meetings of the Society of Biblical Literature? Supposing someone who left California but missed the beach and the sun gave up the idea of an occasional flying visit? Supposing someone who lived in the Antipodes stayed there? Involvement with the Empire Daniel and Jeremiah know how to read empires. They know that the king of Babylon is God’s servant (e.g., Jer 25:9; 27:6; Dan 2:37-38), they recognize the emperor, and they win his recognition (e.g., Jer 39:11; Dan 2:46). They also know that Babylon is wicked and is doomed, and Daniel tells Nebuchadnezzar so (Jer 50 – 51; Dan 2; 4). Nebuchadnezzar was the second and longest-living king of the short-lived neo-Babylonian empire; he was responsible for reasserting control of the western part of the former Assyrian empire and for substantial building projects in Babylon itself. The book of Jeremiah portrays him with straight-faced seriousness; the book of Daniel lampoons him. Jeremiah discovers an ambiguity about recognizing him as God’s servant: the Jerusalem administration understandably perceives his recognition as an act of treachery. The stories in Daniel do not suggest any ambiguity about Daniel’s recognition of Nebuchadnezzar, though a postcolonial perspective might ask questions about the compromise inevitably involved in supporting the oppressive imperial regime. It has been argued that “it’s impossible to understand Daniel unless one understands the perspective of a colonized person.”1 Decades before the word postcolonial existed, people in Korea during Japanese occupation particularly valued the book of Daniel, and their overlords banned it.2 And Daniel has particularly 1 S. B. Reid, “The Theology of the Book of Daniel and the Political Theory of W. E. B. DuBois,” in In R. C. Bailey and J. Grant (eds.), The Recovery of Black Presence (Charles B. Copher Festschrift; Nashville: Abingdon, 1995), 37-50 (38). 2 D. K. Suh, Korean Minjung in Christ (Kowloon: Christian Conference of Asia, 1991), 18. attracted interpreters who appreciated its implied exhortation to resistance but not to violence.3 The stories have long been read by Christians as a handbook in civil disobedience. (Martin Luther King Jr. invoked the Book of Daniel in “Letter from Birmingham Jail” to defend the virtue of protesting without a permit.) But the story of Daniel also suggests that godly people can negotiate power by influencing leaders whose values differ vastly from their own…. Ralph Drollinger, a former NBA player and the founder of Capitol Ministries,… aimed to demonstrate the “exemplary behavior” of Old Testament figures like Daniel, “who stood their ground for God, and yet maintained respect for those in authority with whom they did not agree.” What distinguished Daniel, he wrote, was his “loyal service” to and “manifest respect” for the king. Even though he served a foreigner who did not recognize his religion, Daniel made himself useful and encouraged the ruler to follow Scriptural commands. Drollinger then explicitly likened Pence [Mike Pence, Donald Trump’s Vice President] to Daniel. “For years, Governor Pence has embodied these aforesaid biblical characteristics, and God has elevated him to the number-two position in our government.”4 The stories in Daniel might embody for the twenty-first century reader the compromise that is inevitable in political involvement, especially with a head of state who can easily be portrayed as power- crazy, volatile and stupid. They might then suggest that one should not sit in judgment on people who are willing to make that compromise, though they do face them with the challenge to speak truth to power in the way they especially have the scope to. Taking a Realistic View of History Interpreters have always been able to do amazing things with the Book of Daniel. Recently, Barak Obama was identified as the leopard in Daniel 7. After all, his father came from Kenya, which is where many leopards come from. A leopard is both white and black, as is Obama’s ancestry. The leopard comes out of the sea, and Obama came from Indonesia and Hawaii.
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