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■ 다니엘 6장
1. 다리오가 자기의 심원대로 방백 일백이십 명을 세워 전국을 통치하게 하고
It pleased Darius to set over the kingdom an hundred and twenty princes , which should be over the whole kingdom ;
2. 또 그들 위에 총리 셋을 두었으니 다니엘이 그 중에 하나이라 이는 방백들로 총리에게 자기의 직무를 보고하게 하여 왕에게 손해가 없게 하려함이었더라
And over these three presidents ; of whom Daniel was first : that the princes might give accounts unto them, and the king should have no damage .
3. 다니엘은 마음이 민첩하여 총리들과 방백들 위에 뛰어나므로 왕이 그를 세워 전국을 다스리게 하고자 한지라
Then this Daniel was preferred above the presidents and princes , because an excellent spirit was in him; and the king thought to set him over the whole realm .
4. 이에 총리들과 방백들이 국사에 대하여 다니엘을 고소할 틈을 얻고자 하였으나 능히 아무 틈, 아무 허물을 얻지 못하였으니 이는 그가 충성되어 아무 그릇함도 없고 아무 허물도 없음이었더라
Then the presidents and princes sought to find occasion against Daniel concerning the kingdom ; but they could find none occasion nor fault ; forasmuch as he was faithful , neither was there any error or fault found in him .
5. 그 사람들이 가로되 이 다니엘은 그 하나님의 율법에 대하여 그 틈을 얻지 못하면 그를 고소할 수 없으리라 하고
Then said these men , We shall not find any occasion against this Daniel , except we find it against him concerning the law of his God .
6. 이에 총리들과 방백들이 모여 왕에게 나아가서 그에게 말하되 다리오 왕이여 만세수를 하옵소서
Then these presidents and princes assembled together to the king , and said thus unto him , King Darius , live for ever .
7. 나라의 모든 총리와 수령과 방백과 모사와 관원이 의논하고 왕에게 한 율법을 세우며 한 금령을 정하실 것을 구하려 하였는데 왕이여 그것은 곧 이제부터 삼십 일 동안에 누구든지 왕 외에 어느 신에게나 사람에게 무엇을 구하면 사자굴에 던져 넣기로 한 것이니이다
All the presidents of the kingdom , the governors , and the princes , the counsellors , and the captains , have consulted together to establish a royal statute , and to make a firm decree , that whosoever shall ask a petition of any God or man for thirty days , save of thee , O king , he shall be cast into the den of lions .
8. 그런즉 원컨대 금령을 세우시고 그 조서에 어인을 찍어서 메대와 바사의 변개치 아니하는 규례를 따라 그것을 다시 고치지 못하게 하옵소서 하매
Now , O king , establish the decree , and sign the writing , that it be not changed , according to the law of the Medes and Persians , which altereth not .
9. 이에 다리오 왕이 조서에 어인을 찍어 금령을 내니라
Wherefore king Darius signed the writing and the decree .
10. 다니엘이 이 조서에 어인이 찍힌 것을 알고도 자기 집에 돌아가서는 그 방의 예루살렘으로 향하여 열린 창에서 전에 행하던 대로 하루 세 번씩 무릎을 꿇고 기도하며 그 하나님께 감사하였더라
Now when Daniel knew that the writing was signed , he went into his house ; and his windows being open in his chamber toward Jerusalem , he kneeled upon his knees three times a day , and prayed , and gave thanks before his God , as he did aforetime .
11. 그 무리들이 모여서 다니엘이 자기 하나님 앞에 기도하며 간구하는 것을 발견하고
Then these men assembled , and found Daniel praying and making supplication before his God .
12. 이에 그들이 나아가서 왕의 금령에 대하여 왕께 아뢰되 왕이여 왕이 이미 금령에 어인을 찍어서 이제부터 삼십 일 동안에 누구든지 왕 외에 어느 신에게나 사람에게 구하면 사자굴에 던져 넣기로 하지 아니하였나이까 왕이 대답하여 가로되 이 일이 적실하니 메대와 바사의 변개치 아니하는 규례대로 된 것이니라
Then they came near , and spake before the king concerning the king’s decree ; Hast thou not signed a decree , that every man that shall ask a petition of any God or man within thirty days , save of thee , O king , shall be cast into the den of lions ? The king answered and said , The thing is true , according to the law of the Medes and Persians , which altereth not .
13. 그들이 왕 앞에서 대답하여 가로되 왕이여 사로잡혀 온 유다 자손 중에 그 다니엘이 왕과 왕의 어인이 찍힌 금령을 돌아보지 아니하고 하루 세 번씩 기도하나이다
Then answered they and said before the king , That Daniel , which is of the children of the captivity of Judah , regardeth not thee , O king , nor the decree that thou hast signed , but maketh his petition three times a day .
14. 왕이 이 말을 듣고 그로 인하여 심히 근심하여 다니엘을 구원하려고 마음을 쓰며 그를 건져 내려고 힘을 다하여 해가 질 때까지 이르매
Then the king , when he heard these words , was sore displeased with himself, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him.
15. 그 무리들이 또 모여 왕에게로 나아와서 왕께 말씀하되 왕이여 메대와 바사의 규례를 아시거니와 왕의 세우신 금령과 법도는 변개하지 못할 것이니이다
Then these men assembled unto the king , and said unto the king , Know , O king , that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed .
16. 이에 왕이 명하매 다니엘을 끌어다가 사자굴에 던져 넣는지라 왕이 다니엘에게 일러 가로되 너의 항상 섬기는 네 하나님이 너를 구원하시리라 하니라
Then the king commanded , and they brought Daniel , and cast him into the den of lions . Now the king spake and said unto Daniel , Thy God whom thou servest continually , he will deliver thee.
17. 이에 돌을 굴려다가 굴 아구를 막으매 왕이 어인과 귀인들의 인을 쳐서 봉하였으니 이는 다니엘 처치한 것을 변개함이 없게 하려 함이었더라
And a stone was brought , and laid upon the mouth of the den ; and the king sealed it with his own signet , and with the signet of his lords ; that the purpose might not be changed concerning Daniel .
18. 왕이 궁에 돌아가서는 밤이 맞도록 금식하고 그 앞에 기악을 그치고 침수를 폐하니라
Then the king went to his palace , and passed the night fasting : neither were instruments of musick brought before him: and his sleep went from him .
19. 이튿날에 왕이 새벽에 일어나 급히 사자굴로 가서
Then the king arose very early in the morning , and went in haste unto the den of lions .
20. 다니엘의 든 굴에 가까이 이르러는 슬피 소리질러 다니엘에게 물어 가로되 사시는 하나님의 종 다니엘아 너의 항상 섬기는 네 하나님이 사자에게서 너를 구원하시기에 능하셨느냐
And when he came to the den , he cried with a lamentable voice unto Daniel : and the king spake and said to Daniel , O Daniel , servant of the living God , is thy God , whom thou servest continually , able to deliver thee from the lions ?
21. 다니엘이 왕에게 고하되 왕이여 원컨대 왕은 만세수를 하옵소서
Then said Daniel unto the king , O king , live for ever .
22. 나의 하나님이 이미 그 천사를 보내어 사자들의 입을 봉하셨으므로 사자들이 나를 상해치 아니하였사오니 이는 나의 무죄함이 그 앞에 명백함이오며 또 왕이여 나는 왕의 앞에도 해를 끼치지 아니하였나이다
My God hath sent his angel , and hath shut the lions’ mouths , that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king , have I done no hurt .
23. 왕이 심히 기뻐서 명하여 다니엘을 굴에서 올리라 하매 그들이 다니엘을 굴에서 올린즉 그 몸이 조금도 상하지 아니하였으니 이는 그가 자기 하나님을 의뢰함이었더라
Then was the king exceeding glad for him , and commanded that they should take Daniel up out of the den . So Daniel was taken up out of the den , and no manner of hurt was found upon him, because he believed in his God .
24. 왕이 명을 내려 다니엘을 참소한 사람들을 끌어오게 하고 그들을 그 처자들과 함께 사자굴에 던져 넣게 하였더니 그들이 굴 밑에 닿기 전에 사자가 곧 그들을 움켜서 그 뼈까지도 부숴뜨렸더라
And the king commanded , and they brought those men which had accused Daniel , and they cast them into the den of lions , them , their children , and their wives ; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den .
25. 이에 다리오 왕이 온 땅에 있는 모든 백성과 나라들과 각 방언하는 자들에게 조서를 내려 가로되 원컨대 많은 평강이 너희에게 있을지어다
Then king Darius wrote unto all people , nations , and languages , that dwell in all the earth ; Peace be multiplied unto you.
26. 내가 이제 조서를 내리노라 내 나라 관할 아래 있는 사람들은 다다니엘의 하나님 앞에서 떨며 두려워할지니 그는 사시는 하나님이시요 영원히 변치 않으실 자시며 그 나라는 망하지 아니할 것이요 그 권세는 무궁할 것이며
I make a decree , That in every dominion of my kingdom men tremble and fear before the God of Daniel : for he is the living God , and stedfast for ever , and his kingdom that which shall not be destroyed , and his dominion shall be even unto the end .
27. 그는 구원도 하시며 건져내기도 하시며 하늘에서든지 땅에서든지 이적과 기사를 행하시는 자로서 다니엘을 구원하여 사자의 입에서 벗어나게 하셨음이니라 하였더라
He delivereth and rescueth , and he worketh signs and wonders in heaven and in earth , who hath delivered Daniel from the power of the lions .
28. 이 다니엘이 다리오 왕의 시대와 바사 사람 고레스 왕의 시대에 형통하였더라
So this Daniel prospered in the reign of Darius , and in the reign of Cyrus the Persian .
■ 주석 보기
【단6:1 JFB】단6:1-28. Darius' Decree: Daniel's Disobedience, and Consequent Exposure to the Lions: His Deliverance by God, and Darius' Decree.
1. Darius—Grotefend has read it in the cuneiform inscriptions at Persepolis, as Darheush, that is, "Lord-King," a name applied to many of the Medo-Persian kings in common. Three of that name occur: Darius Hystaspes, 521 B.C., in whose reign the decree was carried into effect for rebuilding the temple (스4:5; 학1:1); Darius Codomanus, 336 B.C., whom Alexander overcame, called "the Persian" (느12:22), an expression used after the rule of Macedon was set up; and Darius Cyaxares II, between Astyages and Cyrus [ÆSCHYLUS, The Persians, 762, 763].
hundred and twenty—satraps; set over the conquered provinces (including Babylon) by Cyrus [Xenophon, Cyropædia, 8.6.1]. No doubt Cyrus acted under Darius, as in the capture of Babylon; so that Daniel rightly attributes the appointment to Darius.
【단6:1 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.
【단6:1 MHCC】 The malice of Daniel's enemies. (단6:1-5) His constancy in prayer. (단6:6-10) He is cast into the lion's den. (단6:11-17) His miraculous preservation. (단6:18-24) The decree of Darius. (단6:25-28)
단6:1-5 We notice to the glory of God, that though Daniel was now very old, yet he was able for business, and had continued faithful to his religion. It is for the glory of God, when those who profess religion, conduct themselves so that their most watchful enemies may find no occasion for blaming them, save only in the matters of their God, in which they walk according to their consciences.
단6:6-10 To forbid prayer for thirty days, is, for so long, to rob God of all the tribute he has from man, and to rob man of all the comfort he has in God. Does not every man's heart direct him, when in want or distress, to call upon God? We could not live a day without God; and can men live thirty days without prayer? Yet it is to be feared that those who, without any decree forbidding them, present no hearty, serious petitions to God for more than thirty days together, are far more numerous than those who serve him continually, with humble, thankful hearts. Persecuting laws are always made on false pretences; but it does not become Christians to make bitter complaints, or to indulge in revilings. It is good to have hours for prayer. Daniel prayed openly and avowedly; and though a man of vast business, he did not think that would excuse him from daily exercises of devotion. How inexcusable are those who have but little to do in the world, yet will not do thus much for their souls! In trying times we must take heed, lest, under pretence of discretion, we are guilty of cowardice in the cause of God. All who throw away their souls, as those certainly do that live without prayer, even if it be to save their lives, at the end will be found to be fools. Nor did Daniel only pray, and not give thanks, cutting off some part of the service to make the time of danger shorter; but he performed the whole. In a word, the duty of prayer is founded upon the sufficiency of God as an almighty Creator and Redeemer, and upon our wants as sinful creatures. To Christ we must turn our eyes. Thither let the Christian look, thither let him pray, in this land of his captivity.
단6:11-17 It is no new thing for what is done faithfully, in conscience toward God, to be misrepresented as done obstinately, and in contempt of the civil powers. Through want of due thought, we often do that which afterwards, like Darius, we see cause a thousand times to wish undone again. Daniel, that venerable man, is brought as the vilest of malefactors, and is thrown into the den of lions, to be devoured, only for worshipping his God. No doubt the placing the stone was ordered by the providence of God, that the miracle of Daniel's deliverance might appear more plain; and the king sealed it with his own signet, probably lest Daniel's enemies should kill him. Let us commit our lives and souls unto God, in well-doing. We cannot place full confidence even in men whom we faithfully serve; but believers may, in all cases, be sure of the Divine favour and consolation.
단6:18-24 The best way to have a good night, is to keep a good conscience. We are sure of what the king doubted, that the servants of the living God have a Master well able to protect them. See the power of God over the fiercest creatures, and believe his power to restrain the roaring lion that goeth about continually seeking to devour. Daniel was kept perfectly safe, because he believed in his God. Those who boldly and cheerfully trust in God to protect them in the way of duty, shall always find him a present help. Thus the righteous is delivered out of trouble, and the wicked cometh in his stead. The short triumph of the wicked will end in their ruin.
단6:25-28 If we live in the fear of God, and walk according to that rule, peace shall be upon us. The kingdom, the power, and the glory, for ever, are the Lord's; but many are employed in making known his wonderful works to others, who themselves remain strangers to his saving grace. May we be doers, as well as believers of his word, least at the last we should be found to have deceived ourselves.
【단6:3 JFB】3. Daniel was preferred—probably because of his having so wonderfully foretold the fall of Babylon. Hence the very expression used by the queen mother on that occasion (단5:12) is here used, "because an excellent spirit was in him."
king thought to set him over the whole realm—Agreeing with Darius' character, weak and averse to business, which he preferred to delegate to favorites. God overruled this to the good both of Daniel, and, through him, of His people.
【단6:4 JFB】4. occasion … concerning the kingdom—pretext for accusation in his administration (전4:4).
【단6:5 JFB】5. It is the highest testimony to a godly man's walk, when his most watchful enemies can find no ground of censure save in that he walks according to the law of God even where it opposes the ways of the world.
【단6:6 JFB】6. assembled together—literally, "assembled hastily and tumultuously." Had they come more deliberately, the king might have refused their grant; but they gave him no time for reflection, representing that their test-decree was necessary for the safety of the king.
live for ever—Arrian [Alexander, 4] records that Cyrus was the first before whom prostration was practised. It is an undesigned mark of genuineness that Daniel should mention no prostration before Nebuchadnezzar or Darius (see on 단3:9).
【단6:7 JFB】7. The Persian king was regarded as representative of the chief god, Ormuzd; the seven princes near him represented the seven Amshaspands before the throne of Ormuzd; hence Mordecai (에3:4) refused such homage to Haman, the king's prime minister, as inconsistent with what is due to God alone. A weak despot, like Darius, much under the control of his princes, might easily be persuaded that such a decree would test the obedience of the Chaldeans just conquered, and tame their proud spirits. So absolute is the king in the East, that he is regarded not merely as the ruler, but the owner, of the people.
All … governors … counsellors, &c.—Several functionaries are here specified, not mentioned in 단6:4, 6. They evidently exaggerated the case of the weak king, as if their request was that of all the officers in the empire.
den of lions—an underground cave or pit, covered with a stone. It is an undesigned proof of genuineness, that the "fiery furnace" is not made the means of punishment here, as in 단3:20; for the Persians were fire-worshippers, which the Babylonians were not.
【단6:8 JFB】8. decree—or, "interdict."
that it be not changed—(에1:19; 8:8). This immutability of the king's commands was peculiar to the Medes and Persians: it was due to their regarding him infallible as the representative of Ormuzd; it was not so among the Babylonians.
Medes and Persians—The order of the names is an undesigned mark of genuineness. Cyrus the Persian reigned subordinate to Darius the Mede as to dignity, though exercising more real power. After Darius' death, the order is "the Persians and Medes" (에1:14, 19, &c.).
【단6:9 JFB】9. Such a despotic decree is quite explicable by remembering that the king, as the incarnation of Ormuzd, might demand such an act of religious obedience as a test of loyalty. Persecuting laws are always made on false pretenses. Instead of bitter complaints against men, Daniel prays to God. Though having vast business as a ruler of the empire, he finds time to pray thrice a day. Daniel's three companions (단3:12), are not alluded to here, nor any other Jew who conscientiously may have disregarded the edict, as the conspirators aimed at Daniel alone (단6:5).
【단6:10 JFB】10. when Daniel knew … writing … signed—and that, therefore, the power of advising the king against it was taken from him.
went into his house—withdrawing from the God-dishonoring court.
windows … open—not in vainglory, but that there might be no obstruction to his view of the direction in which Jerusalem, the earthly seat of Jehovah under the Old Testament, lay; and that the sight of heaven might draw his mind off from earthly thoughts. To Christ in the heavenly temple let us turn our eyes in prayer, from this land of our captivity (왕상8:44, 48; 대하6:29, 34, 38; 시5:7).
chamber—the upper room, where prayer was generally offered by the Jews (행1:13). Not on the housetop (행10:9), where he would be conspicuous.
upon his knees—Humble attitudes in prayer become humble suppliants.
three times a day—(시55:17). The third, sixth, and ninth hour; our nine, twelve, and three o'clock (행2:15; 10:9; 3:1; 10:30; compare 단9:21).
as … aforetime—not from contempt of the king's command.
【단6:11 JFB】11. assembled—as in 단6:6, "assembled" or "ran hastily," so as to come upon Daniel suddenly and detect him in the act.
【단6:12 JFB】12. They preface their attack by alleging the king's edict, so as to get him again to confirm it unalterably, before they mention Daniel's name. Not to break a wicked promise, is not firmness, but guilty obstinacy (마14:9; 막6:26).
【단6:13 JFB】13. That Daniel—contemptuously.
of … captivity of Judah—recently a captive among thy servants, the Babylonians—one whom humble obedience most becomes. Thus they aggravate his guilt, omitting mention of his being prime minister, which might only remind Darius of Daniel's state services.
regardeth not thee—because he regarded God (행4:19; 5:29).
【단6:14 JFB】14. displeased with himself—for having suffered himself to be entrapped into such a hasty decree (잠29:20). On the one hand he was pressed by the immutability of the law, fear that the princes might conspire against him, and desire to consult for his own reputation, not to seem fickle; on the other, by regard for Daniel, and a desire to save him from the effects of his own rash decree.
till … going down of … sun—The king took this time to deliberate, thinking that after sunset Daniel would be spared till morning, and that meanwhile some way of escape would turn up. But (단6:15) the conspirators "assembled tumultuously" (literally) to prevent this delay in the execution, lest the king should meantime change his decree.
【단6:16 JFB】16. Thy God … will deliver thee—The heathen believed in the interposition of the gods at times in favor of their worshippers. Darius recognized Daniel's God as a god, but not the only true God. He had heard of the deliverance of the three youths in 단3:26, 27 and hence augurs Daniel's deliverance. I am not my own master, and cannot deliver thee, however much I wish it. "Thy God will." Kings are the slaves of their flatterers. Men admire piety to God in others, however disregarding Him themselves.
【단6:17 JFB】17. stone … sealed—typical of Christ's entombment under a seal (마27:66). Divinely ordered, that the deliverance might be the more striking.
his own signet, and … of his lords—The concurrence of the lords was required for making laws. In this kingly power had fallen since it was in Nebuchadnezzar's hands. The Median king is a puppet in his lords' hands; they take the security of their own seal as well as his, that he should not release Daniel. The king's seal guaranteed Daniel from being killed by them, should he escape the lions.
【단6:18 JFB】18. neither were instruments of music, &c.—Gesenius translates, "concubines." Daniel's mentioning to us as an extraordinary thing of Darius, that he neither approached his table nor his harem, agrees with Xenophon's picture of him as devoted to wine and women, vain, and without self-control. He is sorry for the evil which he himself had caused, yet takes no steps to remedy it. There are many such halters between good and bad, who are ill at ease in their sins, yet go forward in them, and are drawn on by others.
【단6:19 JFB】19. His grief overcame his fear of the nobles.
【단6:20 JFB】20. living God—having life Himself, and able to preserve thy life; contrasted with the lifeless idols. Darius borrowed the phrase from Daniel; God extorting from an idolater a confession of the truth.
thou servest continually—in times of persecution, as well as in times of peace.
is thy God … able—the language of doubt, yet hope.
【단6:21 JFB】21. Daniel might have indulged in anger at the king, but does not; his sole thought is, God's glory has been set forth in his deliverance.
【단6:22 JFB】22. his angel—the instrument, not the author, of his deliverance (시91:11; 34:7).
shut … lions' mouths—(히11:33). So spiritually, God will shut the roaring lion's mouth (벧전5:8) for His servants.
forasmuch as before him innocency—not absolutely (in 단9:7, 18 he disclaims such a plea), but relatively to this case. God has attested the justice of my cause in standing up for His worship, by delivering me. Therefore, the "forasmuch" does not justify Rome's doctrine of works meriting salvation.
before thee—Obedience to God is in strictest compatibility with loyalty to the king (마22:21; 벧전2:17). Daniel's disobedience to the king was seeming, not real, because it was not from contempt of the king, but from regard to the King of kings (compare 행24:16).
【단6:23 JFB】23. because he believed—"Faith" is stated in 히11:33 to have been his actuating principle: a prelude to the Gospel. His belief was not with a view to a miraculous deliverance. He shut his eyes to the event, committing the keeping of his soul to God, in well-doing, as unto a faithful Creator (벧전4:19), sure of deliverance in a better life, if not in this.
【단6:24 JFB】24. (신19:19; 잠19:5).
accused—literally, "devoured the bones and flesh." It was just that they who had torn Daniel's character, and sought the tearing of his person, should be themselves given to be torn in pieces (잠11:8).
their children—Among the Persians, all the kindred were involved in the guilt of one culprit. The Mosaic law expressly forbade this (신24:16; 왕하14:6).
or ever—that is, "before ever." The lions' sparing Daniel could not have been because they were full, as they showed the keenness of their hunger on the accusers.
【단6:26 JFB】26. Stronger than the decree (단3:29). That was negative; this, positive; not merely men must say "nothing amiss of," but must "fear before God."
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.