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■ 다니엘 3장
1. 느부갓네살 왕이 금으로 신상을 만들었으니 고는 육십 규빗이요 광은 여섯 규빗이라 그것을 바벨론 도의 두라 평지에 세웠더라
Nebuchadnezzar the king made an image of gold , whose height was threescore cubits , and the breadth thereof six cubits : he set it up in the plain of Dura , in the province of Babylon .
2. 느부갓네살 왕이 보내어 방백과 수령과 도백과 재판관과 재무관과 모사와 법률사와 각 도 모든 관원을 자기 느부갓네살 왕의 세운 신상의 낙성 예식에 참집하게 하매
Then Nebuchadnezzar the king sent to gather together the princes , the governors , and the captains , the judges , the treasurers , the counsellors , the sheriffs , and all the rulers of the provinces , to come to the dedication of the image which Nebuchadnezzar the king had set up .
3. 이에 방백과 수령과 도백과 재판관과 재무관과 모사와 법률사와 각 도 모든 관원이 느부갓네살 왕의 세운 신상의 낙성 예식에 참집하여 느부갓네살의 세운 신상 앞에 서니라
Then the princes , the governors , and captains , the judges , the treasurers , the counsellors , the sheriffs , and all the rulers of the provinces , were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up ; and they stood before the image that Nebuchadnezzar had set up .
4. 반포하는 자가 크게 외쳐 가로되 백성들과 나라들과 각 방언하는 자들아 왕이 너희 무리에게 명하시나니
Then an herald cried aloud , To you it is commanded , O people , nations , and languages ,
5. 너희는 나팔과 피리와 수금과 삼현금과 양금과 생황과 및 모든 악기 소리를 들을 때에 엎드리어 느부갓네살 왕의 세운 금신상에게 절하라
That at what time ye hear the sound of the cornet , flute , harp , sackbut , psaltery , dulcimer , and all kinds of musick , ye fall down and worship the golden image that Nebuchadnezzar the king hath set up :
6. 누구든지 엎드리어 절하지 아니하는 자는 즉시 극렬히 타는 풀무에 던져 넣으리라 하매
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace .
7. 모든 백성과 나라들과 각 방언하는 자들이 나팔과 피리와 수금과 삼현금과 양금과 및 모든 악기 소리를 듣자 곧 느부갓네살 왕의 세운 금신상에게 엎드리어 절하니라
Therefore at that time , when all the people heard the sound of the cornet , flute , harp , sackbut , psaltery , and all kinds of musick , all the people , the nations , and the languages , fell down and worshipped the golden image that Nebuchadnezzar the king had set up .
8. 그 때에 어떤 갈대아 사람들이 나아와 유다 사람들을 참소하니라
Wherefore at that time certain Chaldeans came near , and accused the Jews .
9. 그들이 느부갓네살 왕에게 고하여 가로되 왕이여 만세수를 하옵소서
They spake and said to the king Nebuchadnezzar , O king , live for ever .
10. 왕이여 왕이 명령을 내리사 무릇 사람마다 나팔과 피리와 수금과 삼현금과 양금과 생황과 및 모든 악기 소리를 듣거든 엎드리어 금 신상에게 절할 것이라
Thou , O king , hast made a decree , that every man that shall hear the sound of the cornet , flute , harp , sackbut , psaltery , and dulcimer , and all kinds of musick , shall fall down and worship the golden image :
11. 누구든지 엎드리어 절하지 아니하는 자는 극렬히 타는 풀무 가운데 던져 넣음을 당하리라 하지 아니하셨나이까
And whoso falleth not down and worshippeth , that he should be cast into the midst of a burning fiery furnace .
12. 이제 몇 유다 사람 사드락과 메삭과 아벳느고는 왕이 세워 바벨론 도를 다스리게 하신 자이어늘 왕이여 이 사람들이 왕을 높이지 아니하며 왕의 신들을 섬기지 아니하며 왕이 세우신 금 신상에게 절하지 아니하나이다
There are certain Jews whom thou hast set over the affairs of the province of Babylon , Shadrach , Meshach , and Abed–nego ; these men , O king , have not regarded thee : they serve not thy gods , nor worship the golden image which thou hast set up .
13. 느부갓네살 왕이 노하고 분하여 사드락과 메삭과 아벳느고를 끌어 오라 명하매 드디어 그 사람들을 왕의 앞으로 끌어온지라
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach , Meshach , and Abed–nego . Then they brought these men before the king .
14. 느부갓네살이 그들에게 물어 가로되 사드락, 메삭, 아벳느고야 너희가 내 신을 섬기지 아니하며 내가 세운 그 신상에게 절하지 아니하니 짐짓 그리하였느냐
Nebuchadnezzar spake and said unto them, Is it true , O Shadrach , Meshach , and Abed–nego , do not ye serve my gods , nor worship the golden image which I have set up?
15. 이제라도 너희가 예비하였다가 언제든지 나팔과 피리와 수금과 삼현금과 양금과 생황과 및 모든 악기 소리를 듣거든 내가 만든 신상 앞에 엎드리어 절하면 좋거니와 너희가 만일 절하지 아니하면 즉시 너희를 극렬히 타는 풀무 가운데 던져 넣을 것이니 능히 너희를 내 손에서 건져낼 신이 어떤 신이겠느냐
Now if ye be ready that at what time ye hear the sound of the cornet , flute , harp , sackbut , psaltery , and dulcimer , and all kinds of musick , ye fall down and worship the image which I have made ; well: but if ye worship not , ye shall be cast the same hour into the midst of a burning fiery furnace ; and who is that God that shall deliver you out of my hands ?
16. 사드락과 메삭과 아벳느고가 왕에게 대답하여 가로되 느부갓네살이여 우리가 이 일에 대하여 왕에게 대답할 필요가 없나이다
Shadrach , Meshach , and Abed–nego , answered and said to the king , O Nebuchadnezzar , we are not careful to answer thee in this matter .
17. 만일 그럴 것이면 왕이여 우리가 섬기는 우리 하나님이 우리를 극렬히 타는 풀무 가운데서 능히 건져 내시겠고 왕의 손에서도 건져내시리이다
If it be so, our God whom we serve is able to deliver us from the burning fiery furnace , and he will deliver us out of thine hand , O king .
18. 그리 아니하실지라도 왕이여 우리가 왕의 신들을 섬기지도 아니하고 왕의 세우신 금 신상에게 절하지도 아니할 줄을 아옵소서
But if not , be it known unto thee, O king , that we will not serve thy gods , nor worship the golden image which thou hast set up .
19. 느부갓네살이 분이 가득하여 사드락과 메삭과 아벳느고를 향하여 낯빛을 변하고 명하여 이르되 그 풀무를 뜨겁게 하기를 평일보다 칠 배나 뜨겁게 하라 하고
Then was Nebuchadnezzar full of fury , and the form of his visage was changed against Shadrach , Meshach , and Abed–nego : therefore he spake , and commanded that they should heat the furnace one seven times more than it was wont to be heated .
20. 군대 중 용사 몇 사람을 명하여 사드락과 메삭과 아벳느고를 결박하여 극렬히 타는 풀무 가운데 던지라 하니
And he commanded the most mighty men that were in his army to bind Shadrach , Meshach , and Abed–nego , and to cast them into the burning fiery furnace .
21. 이 사람들을 고의와 속옷과 겉옷과 별다른 옷을 입은 채 결박하여 극렬히 타는 풀무 가운데 던질 때에
Then these men were bound in their coats , their hosen , and their hats , and their other garments , and were cast into the midst of the burning fiery furnace .
22. 왕의 명령이 엄하고 풀무가 심히 뜨거우므로 불꽃이 사드락과 메삭과 아벳느고를 붙든 사람을 태워 죽였고
Therefore because the king’s commandment was urgent , and the furnace exceeding hot , the flame of the fire slew those men that took up Shadrach , Meshach , and Abed–nego .
23. 이 세 사람 사드락과 메삭과 아벳느고는 결박된 채 극렬히 타는 풀무 가운데 떨어졌더라
And these three men , Shadrach , Meshach , and Abed–nego , fell down bound into the midst of the burning fiery furnace .
24. 때에 느부갓네살 왕이 놀라 급히 일어나서 모사들에게 물어 가로되 우리가 결박하여 불가운데 던진 자는 세 사람이 아니었느냐 그들이 왕에게 대답하여 가로되 왕이여 옳소이다
Then Nebuchadnezzar the king was astonied , and rose up in haste , and spake , and said unto his counsellors , Did not we cast three men bound into the midst of the fire ? They answered and said unto the king , True , O king .
25. 왕이 또 말하여 가로되 내가 보니 결박되지 아니한 네 사람이 불 가운데로 다니는데 상하지도 아니하였고 그 넷째의 모양은 신들의 아들과 같도다 하고
He answered and said , Lo , I see four men loose , walking in the midst of the fire , and they have no hurt ; and the form of the fourth is like the Son of God .
26. 느부갓네살이 극렬히 타는 풀무 아구 가까이 가서 불러 가로되 지극히 높으신 하나님의 종 사드락, 메삭, 아벳느고야 나와서 이리로 오라 하매 사드락과 메삭과 아벳느고가 불 가운데서 나온지라
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace , and spake , and said , Shadrach , Meshach , and Abed–nego , ye servants of the most high God , come forth , and come hither. Then Shadrach , Meshach , and Abed–nego , came forth of the midst of the fire .
27. 방백과 수령과 도백과 왕의 모사들이 모여 이 사람들을 본즉 불이 능히 그 몸을 해하지 못하였고 머리털도 그슬리지 아니하였고 고의 빛도 변하지 아니하였고 불 탄 냄새도 없었더라
And the princes , governors , and captains , and the king’s counsellors , being gathered together , saw these men , upon whose bodies the fire had no power , nor was an hair of their head singed , neither were their coats changed , nor the smell of fire had passed on them.
28. 느부갓네살이 말하여 가로되 사드락과 메삭과 아벳느고의 하나님을 찬송할지로다 그가 그 사자를 보내사 자기를 의뢰하고 그 몸을 버려서 왕의 명을 거역하고 그 하나님 밖에는 다른 신을 섬기지 아니하며 그에게 절하지 아니한 종들을 구원하셨도다
Then Nebuchadnezzar spake , and said , Blessed be the God of Shadrach , Meshach , and Abed–nego , who hath sent his angel , and delivered his servants that trusted in him , and have changed the king’s word , and yielded their bodies , that they might not serve nor worship any god , except their own God .
29. 그러므로 내가 이제 조서를 내리노니 각 백성과 각 나라와 각 방언하는 자가 무릇 사드락과 메삭과 아벳느고의 하나님께 설만히 말하거든 그 몸을 쪼개고 그 집으로 거름터를 삼을지니 이는 이같이 사람을 구원할 다른 신이 없음이니라 하고
Therefore I make a decree , That every people , nation , and language , which speak any thing amiss against the God of Shadrach , Meshach , and Abed–nego , shall be cut in pieces , and their houses shall be made a dunghill : because there is no other God that can deliver after this sort.
30. 왕이 드디어 사드락과 메삭과 아벳느고를 바벨론 도에서 더욱 높이니라
Then the king promoted Shadrach , Meshach , and Abed–nego , in the province of Babylon .
■ 주석 보기
【단3:1 JFB】단3:1-30. Nebuchadnezzar's Idolatrous Image; Shadrach, Meshach, and Abed-nego Are Delivered from the Furnace.
Between the vision of Nebuchadnezzar in the second chapter and that of Daniel in the seventh, four narratives of Daniel's and his friends' personal history are introduced. As the second and seventh chapters go together, so the third and sixth chapters (the deliverance from the lions' den), and the fourth and fifth chapters. Of these last two pairs, the former shows God's nearness to save His saints when faithful to Him, at the very time they seem to be crushed by the world power. The second pair shows, in the case of the two kings of the first monarchy, how God can suddenly humble the world power in the height of its insolence. The latter advances from mere self-glorification, in the fourth chapter, to open opposition to God in the fifth. Nebuchadnezzar demands homage to be paid to his image (단3:1-6), and boasts of his power (단4:1-18). But Belshazzar goes further, blaspheming God by polluting His holy vessels. There is a similar progression in the conduct of God's people. Shadrach, Meshach, and Abed-nego refuse positive homage to the image of the world power (단3:12); Daniel will not yield it even a negative homage, by omitting for a time the worship of God (단6:10). Jehovah's power manifested for the saints against the world in individual histories (the third through sixth chapters) is exhibited in the second and seventh chapters, in world-wide prophetical pictures; the former heightening the effect of the latter. The miracles wrought in behalf of Daniel and his friends were a manifestation of God's glory in Daniel's person, as the representative of the theocracy before the Babylonian king, who deemed himself almighty, at a time when God could not manifest it in His people as a body. They tended also to secure, by their impressive character, that respect for the covenant-people on the part of the heathen powers which issued in Cyrus' decree, not only restoring the Jews, but ascribing honor to the God of heaven, and commanding the building of the temple (스1:1-4) [Auberlen].
1. image—Nebuchadnezzar's confession of God did not prevent him being a worshipper of idols, besides. Ancient idolaters thought that each nation had its own gods, and that, in addition to these, foreign gods might be worshipped. The Jewish religion was the only exclusive one that claimed all homage for Jehovah as the only true God. Men will in times of trouble confess God, if they are allowed to retain their favorite heart-idols. The image was that of Bel, the Babylonian tutelary god; or rather, Nebuchadnezzar himself, the personification and representative of the Babylonian empire, as suggested to him by the dream (단2:38), "Thou art this head of gold." The interval between the dream and the event here was about nineteen years. Nebuchadnezzar had just returned from finishing the Jewish and Syrian wars, the spoils of which would furnish the means of rearing such a colossal statue [Prideaux]. The colossal size makes it likely that the frame was wood, overlaid with gold. The "height," sixty cubits, is so out of proportion with the "breadth," exceeding it ten times, that it seems best to suppose the thickness from breast to back to be intended, which is exactly the right proportion of a well-formed man [Augustine, The City of God, 15.26]. Prideaux thinks the sixty cubits refer to the image and pedestal together, the image being twenty-seven cubits high, or forty feet, the pedestal thirty-three cubits, or fifty feet. Herodotus [1.183] confirms this by mentioning a similar image, forty feet high, in the temple of Belus at Babylon. It was not the same image, for the one here was on the plain of Dura, not in the city.
【단3:1 CWC】[FROM NEBUCHADNEZZAR TO CYRUS]
The effect of the interpretation of his dream on Nebuchadnezzar is the inflation of his pride. To be sure, he was grateful to Daniel (2:46-49), to whom he offered worship, although the latter rejected it no doubt, as did Paul later (행14:11-18). His apprehension of Daniel's God, however, is yet only as one amongst the national or tribal gods, although greater than they. This is clear from what follows in chapter 3:1-7, which is an attempt "to unify the religions of his empire by self-deification." The tower of Babel (Gen. 11) was an attempt of the same kind in the same place, and it will be again tried there by the "Beast," the last head of Gentile world-dominion (단7:8; 계13:11-15; 19-20).
Speaking of the "Beast" brings to mind the tribulation Israel shall suffer at his hands; and the three faithful Jews of verses 8-18 are a type of the faithful remnant in that day which will not bow the knee to him (사1:9; 롬11:5; 계7:14).
"The Son of God" (25) is translated in the R. V., "A son of the gods," and possibly refers to an angel which the king beheld (시34:7) though some apply it to the Second Person of the Trinity (사43:2). The result of Nebuchadnezzar's experience in this instance is a further confession of the true God, but still He is only the God of the Hebrews, ruler of angels and the rewarder of them who honor Him. At the conclusion of the next chapter his vision is cleared considerably.
The King's Confession. 4.
This next chapter is his confession in the nature of a general proclamation (1). The tree he saw in vision (10) symbolized himself grown great in the earth, as God, through Daniel, had foretold. Its hewing down (14) was the punishment coming on him for his pride. The stump left in the earth (15) was his return to power again after the lesson of his humiliation was learned. He became a lunatic, and lived like a beast for seven years (16). The reason for it all is in verse 17. Daniel is kind and sympathetic towards him though obliged to speak the awful truth (19). He is faithful also (27), and who can tell what the outcome may have been had the king heeded his warning? In a twelvemonth, however, the stroke fell (29-33). But at the end of the experience the king has a different testimony to bear of God (34, 35).
Passing of Babylon. 5.
Many years have elapsed since the events of the last chapter. Nebuchadnezzar is dead and his son-in-law, Nabonidus is reigning, with his son (and Nebuchadnezzar's grandson), Belshazzar, as co-regent (1). His name means "Bel protect the king," while "Belteshazzar," the name assigned to Daniel, means "Bel protect his life." In verse 2 Nebuchadnezzar is called "his father," but there is no discrepancy here, because the Semitic tongues have no equivalent for "grandfather" or "grandson." A corroboration of the position here assigned Belshazzar is found in verse 7, where the interpreter of the mysterious handwriting is promised the "third" place in the kingdom -- Nabonidus being first and Belshazzar himself second.
The "queen" (10) is probably the aged widow of Nebuchadnezzar and grandmother of the present king, who has not forgotten Daniel, though her offspring and his court seem to have done so in their degeneracy. Like herself, the prophet is now old, perhaps eighty, but as the result shows, God has more service in store for him, and the honor that accompanies it. Note his words and the character of his indictment against the king (17-28). And yet the king acts like a king in verse 29. In that night the power was wrested from the Babylonians by the Medes and Persians, and the breast and arms of the image had become realized in history.
"Darius the Mede" (31) is unknown to history by that name outside of this book, and is not to be confounded with the later Darius of Ezra (5:5). When it is said he "took the kingdom," some think it means that it was taken in his name merely, but really by his general, who was also his relative, Cyrus, who afterward became king, and who is named at the close of chapters 1 and 6. There is obscurity surrounding this subject on which our space will not permit elaboration.
Daniel in the Lion's Den. 6.
Darius had heard of Daniel and his prophecies, and desired to honor him (1-3), but human jealousy is at work (4, 5). How does the first word of verse 7 prove that these rulers told a falsehood to the king? Is not this sin into which he fell practically the same as that committed by Nebuchadnezzar in chapter 3? Was ever faith more beautifully displayed than by God's aged servant in verse 10? Referring to our last lesson, how does verse 14 illustrate the inferiority in character of this kingdom over the preceding?
As another says, "Well may we think here of another law and another love." God's holy law condemned man, and justly so, yet He found a way to save him (고후5:21). An absolute monarchy is what man wants, if only it be a holy monarchy. It was a terrific judgment that fell on Daniel's accusers, but remember the age in which it occurred, and also that it was not commanded by God, although permitted as a judicial retribution.
Notice in closing, the last verse of the chapter. Do we recall that Isaiah had prophesied of Cyrus between one and two hundred years before his birth (44-45)? He is the one under whom the Medo-Persian kingdom was consolidated, and who later gave liberty to the Jews to return to Jerusalem at the close of their seventy years' captivity, as we saw in Ezra (1:1-4). Doubtless Daniel's influence had much to do with this.
【단3:1 MHCC】 Nebuchadnezzar's golden image. (단3:1-7) Shadrach and his companions refuse to worship it. (단3:8-18) They are cast into a furnace, but are miraculously preserved. (단3:19-27) Nebuchadnezzar gives glory to Jehovah. (단3:28-30)
단3:1-7 In the height of the image, about thirty yards, probably is included a pedestal, and most likely it was only covered with plates of gold, not a solid mass of that precious metal. Pride and bigotry cause men to require their subjects to follow their religion, whether right or wrong, and when worldly interest allures, and punishment overawes, few refuse. This is easy to the careless, the sensual, and the infidel, who are the greatest number; and most will go their ways. There is nothing so bad which the careless world will not be drawn to by a concert of music, or driven to by a fiery furnace. By such methods, false worship has been set up and maintained.
단3:8-18 True devotion calms the spirit, quiets and softens it, but superstition and devotion to false gods inflame men's passions. The matter is put into a little compass, Turn, or burn. Proud men are still ready to say, as Nebuchadnezzar, Who is the Lord, that I should fear his power? Shadrach, Meshach, and Abednego did not hesitate whether they should comply or not. Life or death were not to be considered. Those that would avoid sin, must not parley with temptation when that to which we are allured or affrighted is manifestly evil. Stand not to pause about it, but say, as Christ did, Get thee behind me, Satan. They did not contrive an evasive answer, when a direct answer was expected. Those who make their duty their main care, need not be anxious or fearful concerning the event. The faithful servants of God find him able to control and overrule all the powers armed against them. Lord, if thou wilt, thou canst. If He be for us, we need not fear what man can do unto us. God will deliver us, either from death or in death. They must obey God rather than man; they must rather suffer than sin; and must not do evil that good may come. Therefore none of these things moved them. The saving them from sinful compliance, was as great a miracle in the kingdom of grace, as the saving them out of the fiery furnace was in the kingdom of nature. Fear of man and love of the world, especially want of faith, make men yield to temptation, while a firm persuasion of the truth will deliver them from denying Christ, or being ashamed of him. We are to be meek in our replies, but we must be decided that we will obey God rather than man.
단3:19-27 Let Nebuchadnezzar heat his furnace as hot as he can, a few minutes will finish the torment of those cast into it; but hell-fire tortures, and yet does not kill. Those who worshipped the beast and his image, have no rest, no pause, no moment free from pain, 계14:10,11. Now was fulfilled in the letter that great promise, 사43:2, When thou walkest through the fire, thou shalt not be burned. Leaving it to that God who preserved them in the fire, to bring them out, they walked up and down in the midst, supported and encouraged by the presence of the Son of God. Those who suffer for Christ, have his presence in their sufferings, even in the fiery furnace, and in the valley of the shadow of death. Nebuchadnezzar owns them for servants of the most high God; a God able to deliver them out of his hand. It is our God only is the consuming fire, 히12:29. Could we but see into the eternal world, we should behold the persecuted believer safe from the malice of his foes, while they are exposed to the wrath of God, and tormented in unquenchable fires.
단3:28-30 What God did for these his servants, would help to keep the Jews to their religion while in captivity, and to cure them of idolatry. The miracle brought deep convictions on Nebuchadnezzar. But no abiding change then took place in his conduct. He who preserved these pious Jews in the fiery furnace, is able to uphold us in the hour of temptation, and to keep us from falling into sin.
【단3:2 JFB】2. princes—"satraps" of provinces [Gesenius].
captains—rulers, not exclusively military.
sheriffs—men learned in the law, like the Arab mufti [Gesenius].
【단3:3 JFB】3. stood before the image—in an attitude of devotion. Whatever the king approved of, they all approve of. There is no stability of principle in the ungodly.
【단3:4 JFB】4. The arguments of the persecutor are in brief, Turn or burn.
【단3:5 JFB】5. cornet—A wind instrument, like the French horn, is meant.
flute—a pipe or pipes, not blown transversely as our "flute," but by mouthpieces at the end.
sackbut—a triangular stringed instrument, having short strings, the sound being on a high sharp key.
psaltery—a kind of harp.
dulcimer—a bagpipe consisting of two pipes, thrust through a leathern bag, emitting a sweet plaintive sound. Chaldee sumponya, the modern Italian zampogna, Asiatic zambonja.
fall down—that the recusants might be the more readily detected.
【단3:6 JFB】6. No other nation but the Jews would feel this edict oppressive; for it did not prevent them worshipping their own gods besides. It was evidently aimed at the Jews by those jealous of their high position in the king's court, who therefore induced the king to pass an edict as to all recusants, representing such refusal of homage as an act of treason to Nebuchadnezzar as civil and religious "head" of the empire. So the edict under Darius (단6:7-9) was aimed against the Jews by those jealous of Daniel's influence. The literal image of Nebuchadnezzar is a typical prophecy of "the image of the beast," connected with mystical Babylon, in 계13:14. The second mystical beast there causeth the earth, and them that dwell therein, to worship the first beast, and that as many as would not, should be killed (계13:12, 15).
furnace—a common mode of punishment in Babylon (렘29:22). It is not necessary to suppose that the furnace was made for the occasion. Compare "brick-kiln," 삼하12:31. Any furnace for common purposes in the vicinity of Dura would serve. Chardin, in his travels (A.D. 1671-1677), mentions that in Persia, to terrify those who took advantage of scarcity to sell provisions at exorbitant prices, the cooks were roasted over a slow fire, and the bakers cast into a burning oven.
【단3:7 JFB】7. None of the Jews seem to have been present, except the officers, summoned specially.
【단3:8 JFB】8. accused the Jews—literally, "ate the rent limbs," or flesh of the Jews (compare 욥31:31; 시14:4; 27:2; 렘10:25). Not probably in general, but as 단3:12 states, Shadrach, Meshach, and Abed-nego. Why Daniel was not summoned does not appear. Probably he was in some distant part of the empire on state business, and the general summons (단3:2) had not time to reach him before the dedication. Also, the Jews' enemies found it more politic to begin by attacking Shadrach, Meshach, and Abed-nego, who were nearer at hand, and had less influence, before they proceeded to attack Daniel.
【단3:9 JFB】9. live for ever—A preface of flattery is closely akin to the cruelty that follows. So 행24:2, 3, &c., Tertullus in accusing Paul before Felix.
【단3:12 JFB】12. serve not thy gods—not only not the golden image, but also not any of Nebuchadnezzar's gods.
【단3:13 JFB】13. bring—Instead of commanding their immediate execution, as in the case of the Magi (단2:12), Providence inclined him to command the recusants to be brought before him, so that their noble "testimony" for God might be given before the world powers "against them" (마10:18), to the edification of the Church in all ages.
【단3:14 JFB】14. Is it true—rather, as the Margin [Theodotion], "Is it purposely that?" &c. Compare the Hebrew,민35:20, 22. Notwithstanding his "fury," his past favor for them disposes him to give them the opportunity of excusing themselves on the ground that their disobedience had not been intentional; so he gives them another trial to see whether they would still worship the image.
【단3:15 JFB】15. who is that God—so Sennacherib's taunt (왕하18:35), and Pharaoh's (출5:2).
【단3:16 JFB】16. not careful to answer thee—rather, "We have no need to answer thee"; thou art determined on thy side, and our mind is made up not to worship the image: there is therefore no use in our arguing as if we could be shaken from our principles. Hesitation, or parleying with sin, is fatal; unhesitating decision is the only safety, where the path of duty is clear (마10:19, 28).
【단3:17 JFB】17. If it be so—Vatablus translates, "Assuredly." English Version agrees better with the original. The sense is, If it be our lot to be cast into the furnace, our God (quoted from 신6:4) is able to deliver us (a reply to Nebuchadnezzar's challenge, "Who is that God that shall deliver you?"); and He will deliver us (either from death, or in death, 딤후4:17, 18). He will, we trust, literally deliver us, but certainly He will do so spiritually.
【단3:18 JFB】18. But if not, &c.—connected with 단3:18. "Whether our God deliver us, as He is able, or do not, we will not serve thy gods." Their service of God is not mercenary in its motive. Though He slay them, they will still trust in Him (욥13:15). Their deliverance from sinful compliance was as great a miracle in the kingdom of grace, as that from the furnace was in the kingdom of nature. Their youth, and position as captives and friendless exiles, before the absolute world potentate and the horrid death awaiting them if they should persevere in their faith, all enhance the grace of God, which carried them through such an ordeal.
【단3:19 JFB】19. visage … changed—He had shown forbearance (단3:14, 15) as a favor to them, but now that they despise even his forbearance, anger "fills" him, and is betrayed in his whole countenance.
seven times more than it was wont—literally, "than it was (ever) seen to be heated." Seven is the perfect number; that is, it was made as hot as possible. Passion overdoes and defeats its own end, for the hotter the fire, the sooner were they likely to be put out of pain.
【단3:21 JFB】21. coats … hosen … hats—Herodotus [1.195] says that the Babylonian costume consisted of three parts: (1) wide, long pantaloons; (2) a woollen shirt; (3) an outer mantle with a girdle round it. So these are specified [Gesenius], "their pantaloons, inner tunics (hosen, or stockings, are not commonly worn in the East), and outer mantles." Their being cast in so hurriedly, with all their garments on, enhanced the miracle in that not even the smell of fire passed on their clothes, though of delicate, inflammable material.
【단3:22 JFB】22. flame … slew those men—(단6:24; 시7:16).
【단3:23 JFB】23. fell down—not cast down; for those who brought the three youths to the furnace, perished by the flames themselves, and so could not cast them in. Here follows an addition in the Septuagint, Syrian, Arabic, and Vulgate versions. "The Prayer of Azarias," and "The Song of the Three Holy Children." It is not in the Chaldee. The hymn was sung throughout the whole Church in their liturgies, from the earliest times [Rufinus in Commentary on the Apostles Creed, and Athanasius]. The "astonishment" of Nebuchadnezzar in 단3:24 is made an argument for its genuineness, as if it explained the cause of his astonishment, namely, "they walked in the midst of the fire praising God, but the angel of the Lord came down into the oven" (vs. 1 and vs. 27 of the Apocryphal addition). But 단3:25 of English Version explains his astonishment, without need of any addition.
【단3:24 JFB】24. True, O king—God extorted this confession from His enemies' own mouths.
【단3:25 JFB】25. four—whereas but three had been cast in.
loose—whereas they had been cast in "bound." Nebuchadnezzar's question, in 단3:24, is as if he can scarcely trust his own memory as to a fact so recent, now that he sees through an aperture in the furnace what seems to contradict it.
walking in … midst of … fire—image of the godly unhurt, and at large (요8:36), "in the midst of trouble" (시138:7; compare 시23:3, 4). They walked up and down in the fire, not leaving it, but waiting for God's time to bring them out, just as Jesus waited in the tomb as God's prisoner, till God should let Him out (행2:26, 27). So Paul (고후12:8, 9). So Noah waited in the ark, after the flood, till God brought him forth (창8:12-18).
like the Son of God—Unconsciously, like Saul, Caiaphas (요11:49-52), and Pilate, he is made to utter divine truths. "Son of God" in his mouth means only an "angel" from heaven, as 단3:28 proves. Compare 욥1:6; 38:7; 시34:7, 8; and the probably heathen centurion's exclamation (마27:54). The Chaldeans believed in families of gods: Bel, the supreme god, accompanied by the goddess Mylitta, being the father of the gods; thus the expression he meant: one sprung from and sent by the gods. Really it was the "messenger of the covenant," who herein gave a prelude to His incarnation.
【단3:26 JFB】26. the most high God—He acknowledges Jehovah to be supreme above other gods (not that he ceased to believe in these); so he returns to his original confession, "your God is a God of gods" (단2:47), from which he had swerved in the interim, perhaps intoxicated by his success in taking Jerusalem, whose God he therefore thought unable to defend it.
【단3:27 JFB】27. nor … an hair—(Lu 12:7; 21:18).
fire had no power—fulfilling 사43:2; compare 히11:34. God alone is a "consuming fire" (히12:29).
nor … smell of fire—compare spiritually, 살전5:22.
【단3:28 JFB】28. In giving some better traits in Nebuchadnezzar's character, Daniel agrees with 렘39:11; 42:12.
changed the king's word—have made the king's attempt to coerce into obedience vain. Have set aside his word (so "alter … word," 스6:11) from regard to God. Nebuchadnezzar now admits that God's law should be obeyed, rather than his (행5:29).
yielded … bodies—namely, to the fire.
not serve—by sacrificing.
nor worship—by prostration of the body. Decision for God at last gains the respect even of the worldly (잠16:7).
【단3:29 JFB】29. This decree promulgated throughout the vast empire of Nebuchadnezzar must have tended much to keep the Jews from idolatry in the captivity and thenceforth (시76:10).
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