This lesson focuses on the contrast between Daniel and the chief official,[1] Ashpenaz (vs 3). Whereas the chief official fears the king, Daniel and his friends fear God. This is what verses 9-10 says:
9Now God had caused the official to show favor and compassion to Daniel, 10 but the official told Daniel, “I am afraid of my lord the king, who has assigned your food and drink. Why should he see you looking worse than the other young men your age? The king would then have my head because of you.” (Daniel 1.9-10 NIV)
Daniel 1.9-10
“Evidently these youths held a strategic place in the king’s plans, so he wanted them well trained. If the men had been of little consequence to the king, their physical conditions would not have mattered, and Ashpenaz would not have risked the loss of his life.”[2]
While the text doesn’t explicitly state that Daniel feared God, there is a noticeable contrast between the fear that Ashpenaz has for the king and the fear that Daniel and his friends have for God: “whereas the chief official fears the king, Daniel and his friends fear God.”[3] One cannot have the type of resolve which Daniel and his friends demonstrated if they were trying to “follow the rules” of the Old Testament law. Their determination must have come from a place deep inside them and included a healthy fear of God.
This contrast of fearing God instead of people in power is found in other stores in the Old Testament. For example, we see this contrast in the Hebrew midwives disobeying Pharoah’s order to kill all the male babies as they are born. Pharoah gave this order as a way to lessen the (perceived) military strength of the Israelites. Let’s review this story from Exodus 1.15-21 (ESV):
Then the king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, 16 “When you serve as midwife to the Hebrew women and see them on the birthstool, if it is a son, you shall kill him, but if it is a daughter, she shall live.” 17 But the midwives feared God and did not do as the king of Egypt commanded them, but let the male children live. 18 So the king of Egypt called the midwives and said to them, “Why have you done this, and let the male children live?” 19 The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.” 20 So God dealt well with the midwives. And the people multiplied and grew very strong. 21 And because the midwives feared God, he gave them families.
This is the first recorded act of civil disobedience in defense of a moral cause.[4] Shiphrah and Puah resolve to disobey the highest human authority (at that time). Pharoah, considered the incarnation[5] of a god,[6] had absolute power to do whatever he chose to do with them. Yet, his power was moderated by the fact that kings were expected to be available to the lowliest and greatest alike in the ancient world and give their subjects the right to be heard.[7] Pharaoh’s glory and greatness[8] is assumed in Ezekiel 31.1-10. Yet, these midwives feared God more than Pharoah.
In addition, we see this contrast in the New Testament, where Christ instructs us not to fear those who can kill our bodies, but rather fear the one who can destroy our souls as well (Matthew 10.28-31 NIV):
Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. 29 Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care. 30 And even the very hairs of your head are all numbered. 31 So don’t be afraid; you are worth more than many sparrows
Matthew 10.28-31
While death by another person’s hand is never pleasant, the real danger is not dying physically but spiritually. The real threat is separation from God, not separation from our bodies.
In both teachings, our resolve to follow God is grounded in a deeply nested but healthy fear of him. This fear is rooted in our covenant with God (Jeremiah 32.37-41).[9] It is a fear that:[10]
- Encourages holiness as we learn to love and respect God
- Becomes stronger as we gain perspective on how high, holy and majestic God is
- Allows God to confide in us (Psalm 25.14)
- Helps us avoid evil (Proverbs 16.6)
- Associated with a confidence in God and humility before him
- Results in a quiet mind and a heart filled with peace (Philippians 4.4-7)
A healthy fear of God means that we understand the ramifications and seriousness of sinning against God. The ramifications are directly connected to the sweetness and beauty of God’s presence. Our fear comes from a place of not doing anything that would damage or hinder his presence. We want God’s presence in our lives moment by moment. We want his easy yoke and his light burden (Matthew 11.29-30). We become like the merchant in Matthew 13.45 who found one pearl of great value and sold all he had to buy it: once we have experienced the presence of God, nothing else on this earth will compare in importance to it. That’s what our fear is about. It is a healthy fear to avoid words, actions, and attitudes that will damage living with the presence of God.
As business leaders, we face as kinds of temptations to sin every day. If we are to remain faithful to God in our covenant relationship with him, we’ll need the type of resolve which Daniel and his friends demonstrated. This resolve starts with a healthy fear of God.
[1] Chief official NIV, HCSB; chief of the eunuchs ESV; prince of the eunuchs ASV, KJV; commander of the officials NASB; commander of the court officials LEB; chief officer Tanakh.
[2] Pentecost, p. 1331.
[3] Thompson, p. 321.
[4] Daube, David. Civil Disobedience in Antiquity. Edinburgh: Edinburgh University Press. 1972. pp. 1-22.
[5] Sarna, Nahum M. Exploring Exodus. Jewish Publication Society; Knopf Doubleday Publishing Group. 1991. p. 27
[6] Collins, A. (2014). The Divinity of the Pharaoh in Greek Sources. The Classical Quarterly, 64(2), 841-844.
[7] Stuart, Douglas K. Exodus. Vol. 2. The New American Commentary. Nashville: Broadman & Holman Publishers, 2006. p. 160.
[8] Gaebelein, Arno C. The Prophet Ezekiel: An Analytical Exposition. New York: Publication Office “Our Hope,” 1918. p. 203.
[9] English, 86-87.
[10] English, 89-92.
