Daniel B. Wallace is a
Bible scholar with a Ph.D. from Dallas Theological Seminary who has been
teaching Greek at graduate school level since 1979. That’s just in case
credentials matter to you.
In this article he attempts to referee a (very polite) disagreement between two other equally educated
men about a verse in Ezekiel that I happened to read again this morning.
Everybody involved has
an agenda.
The Illusion of Objectivity
An agenda is not necessarily
a bad thing. I’m just pointing out (i) that they exist, and (ii) what they are exactly. A predisposition on the part of an authority to end up somewhere good is worth knowing about even when you agree with him, so you can make sure he isn’t cutting corners to get to his conclusion (and so that you and I don’t end up recycling his weaker or less ingenuous arguments). And of course any inclination on the part of an authority to lead his readers to a path of compromise, doubt or denial is always worth being aware of.
We can sometimes fool
ourselves into thinking that with education or intelligence come a degree of
distance and objectivity. My personal experience is that this is far from the
case: scholarly men are just men, and they ride their hobby horses like the
rest of us. Almost everybody has an agenda, and I trust those most who
wear their opinions on their sleeves rather than doing a lot of handwaving,
bobbing and weaving to obscure their real intentions.
Wallace’s agenda is
not the least bit sneaky: he’s looking to demonstrate that the book of Daniel
was written in the sixth century BC, and not more than 400 years later as
some modernists allege:
“We conclude, then, that Ezekiel’s Daniel is Daniel’s Daniel and that on this strand of evidence at least the sixth century date of Daniel still remains intact.”
His article is lengthy and painstakingly researched.
It’s a long way to go for what appears to be only one little piece of evidence
for assigning a particular date to the ministry of the prophet.
“In
the Red Corner …”
As mentioned, Wallace is refereeing a
disagreement, and it may appear to some to be rather a minor one. On the one
side is Harold H. P. Dressler, who argues that the “Daniel” referred
to in this verse in Ezekiel about the prince of Tyre
“You are indeed wiser than Daniel; no secret is hidden from you …”
is the Daniel of the Lion’s den, the
Abomination of Desolation, the apocalyptic visions and all that good stuff we
know him for; the Jewish boy escorted to Babylon who became one of the most
powerful and well-known political movers and shakers of his day, despite being
a characteristically humble and obedient servant of God.
This identification matters to Dressler: he
wrote his dissertation on the subject.
“And
in the Blue Corner …”
On the other side of the argument is John
Day, who takes the “new traditional” view that Ezekiel’s “Daniel” is
actually a Ugaritic guy named Dnil, a Gentile referred to in the
Ras Shamra texts who was probably a worshipper of Baal.
Day was so convinced of this that he wrote a book about it, in which his own motives become slightly less obscure to us:
“I shall also argue that, though Dressler’s view that the Ezekielian Daniel could well be a contemporary of the prophet in exile is impossible, it is probable that features of the Daniel alluded to by Ezekiel have contributed to the depiction of the hero in the book of Daniel.”
I just wanted to type the word
“Ezekielian”. My day has now been made.
Short version: Reading between the lines, Mr. Day’s agenda is clear. He wants to demonstrate (i) that the book of
Daniel (and probably Ezekiel as well, though that is not obvious from his
introduction) was written well after the historical Daniel lived,
(ii) that it was written by someone other than Daniel, and (iii) that
its prophecies are therefore not prophetic. Rather, they are history written in
the form of prophecy, presumably to delude gullible folk like you and me.
Now
That All the Cards Are On the Table …
It’s a fun, lengthy argument, if you are a
lay-twit like me who just enjoys trying to wrap his head around all the
elaborate convolutions of thought that characterize really smart people writing
for other really smart people.
If it matters, to the extent that I am able
to pierce the veil of mystery here, I happen to think that Wallace and Dressler
make better arguments than Day. Both sides agree that the linguistics (Ezekiel
calls Daniel, or Dnil, “Danel”) are a non-issue. Further, the book of Daniel
tells the story of a young man who came to his political influence early in
life and could easily have been internationally famous by the time Ezekiel
wrote about him.
According to one of the tighter dating
chronologies, Daniel interprets Nebuchadnezzar’s dream and becomes ruler over the whole province of Babylon and chief prefect over all the wise men
of Babylon in approximately 604 BC, while Ezekiel does not pronounce judgment on Tyre until almost 20 years later. Other chronologies have the difference closer to 30 years. That’s lots of time for Ezekiel to hear of Daniel’s fame, even if you don’t factor in the Holy Spirit.
Yes, Babylon was more than a few miles
north of Jerusalem, and yes, they did not have the internet in those days. News
travelled slower — but not twenty or thirty years slower, especially when
that news is that a local Jewish boy is basically second banana in
Nebuchadnezzar’s kingdom, the single most dominant world power of its day. You
can be sure that news got around, and that Daniel’s wisdom was legendary among
his fellow Jews.
In Dressler’s view, and mine, Ezekiel could easily have written about “our” Daniel. And it would be much more natural for him to have done so than to have written nice things about a Ugaritic Baal worshipper.
In Dressler’s view, and mine, Ezekiel could easily have written about “our” Daniel. And it would be much more natural for him to have done so than to have written nice things about a Ugaritic Baal worshipper.
At
the Mercy of Scholars?
Those of us who spend our lives working at
less exhilarating jobs have to admit that we are a little out of our depth in
such discussions.
And when you consider how much information
scripture actually contains, and how much archeology, textual criticism,
language study, historical analysis and so on are involved in bringing an
English translation of the Bible to us, we must recognize that even scholars
are at the mercy of other scholars. The discipline required to learn to do and
teach one thing well makes many specialists almost as ignorant as we are about
details of the areas of study of their fellows.
On one level, that could be discouraging.
On another, I find it tremendously heartening to read a debate like this one
and remind myself how carefully even the minutiae of scripture has been picked
over and scrutinized through the years. There is almost no argument about any
verse that has not been had over and over again. That so many people have taken
the word of God so seriously for so long is a sort of testimony in itself.
Further, the fact that so many people attack
scripture so fervently is another kind of circumstantial evidence. When documents
have little to commend them and evidence for their historicity is sparse, who bothers
wasting time writing books to trash them? It gives me confidence to know that
so many well-placed, credentialed assailants have been able to do so little to undermine the average believer’s trust in his Bible. In
courts of law, you do not go to trial for weeks on end over matters that are
clear enough to be settled in a summary judgment hearing.
Even Wikipedia, surely as secularist a
source of opinion as anything out there, concedes that the number of largely independent sources (the apostle Paul, Josephus, Q and the gospel of the Hebrews) for material in the gospels makes it “harder to maintain that it [the story of
Jesus] was merely an invention of the Church”.
Go figure.
If you come to scripture without
preconceived notions, it is hard to see it as anything less than the single most
compelling body of documentary evidence in human history.
Three
Observations
1) Among average Christians,
scholarly arguments are mostly background noise. From
the pewsitter’s frame of reference, who cares whether Ezekiel was talking about
this Daniel or that Daniel? All he did was make passing reference to an
authority considered wise in his day. Fundamentally, the Ezekiel passage is
about the moral fall of the Prince of Tyre. Two and a half millennia later it
stands on its own whether or not we can identify which historical sage the Prince
of Tyre surpassed. The message is just as powerful even if we know nothing
about Daniel, and just as authoritative in its condemnation of pride, human or
otherwise. Oh, and also, when did you last hear a message from Ezekiel?
2) Among scholars, debates over
small things are rarely small. On another level,
John Day is not the only modernist to spend a lot of time on this argument, and
Wallace and Dressler are not the only ones to disagree with him. These sorts of
skirmishes are fought because there is a “big picture” here that we are not
always equipped to see, and it is unlikely to be regularly debated on many local
church platforms. But at some point, this and other arguments from the
modernists will be paraded before us as evidence of the manipulation of the
faithful by the human authors of God’s word and ultimately, as evidence for the
falsehood of our faith. Since that is the case, I find the arguments of the
critics worth parsing if only to observe just how far so-called authorities are
willing to violate their own critical principles or ignore the evidence of
their eyes in their efforts to prove God wrong. Men like Wallace and Dressler
unfailingly point such things out, and catch the critics in their own words. “The
pseudepigraphical approach wants to have its cake and eat it too,” says Wallace,
among other pithy dissections of John Day. Indeed.
3) Some novel explanations of
scripture go away by themselves. Those of you who
are observant and maybe a little older have probably noticed that the battle
with modernist textual critics is being fought on different fronts today than
twenty, forty or 100 years ago. When an argument is not particularly
compelling, serious Bible students remain uncompelled. Commenting on one of Day’s
more ingenious contrivances, Wallace says, “That such a connection has eluded
most is instructive: they have missed it because the raw data do not naturally
present such a connection”. When a bill of goods cannot easily be sold to believers
en masse, expect that the enemy will rapidly begin to hard-sell something else.
After three vigorous attempts to compromise
the character of the Lord Jesus, Matthew records “Then the devil left him”. Even Satan’s attention span has some limits.
Meanwhile, playing ‘spot the agenda’ is not the worst habit Christians can get into.
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