서론
無題
英語原文
This chapter gives us a more particular account of the beginning of Daniel's life, his original and education, than we have of any other of the prophets. Isaiah, Jeremiah, and Ezekiel, began immediately with divine visions; but Daniel began with the study of human learning, and was afterwards honoured with divine visions; such variety of methods has God taken in training up men for the service of his church. We have here, I. Jehoiakim's first captivity (Da 1:1,2), in which Daniel, with others of the seed-royal, was carried to Babylon. II. The choice made of Daniel, and some other young men, to be brought up in the Chaldean literature, that they might be fitted to serve the government, and the provision made for them, Da 1:3-7. III. Their pious refusal to eat the portion of the king's meat, and their determining to live upon pulse and water, which, having tried it, the master of the eunuchs allowed them to do, finding that it agreed very well with them, Da 1:8-16. IV. Their wonderful improvement, above all their fellows, in wisdom and knowledge, Da 1:17-21.
1-7
The Siege of Jerusalem (606 BC)
エルサレムの包囲（紀元前606年）
¹ ユダの王エホヤキムの治世の第三年に、バビロンの王ネブカデレザルがエルサレムに来て、これを包囲した。
² 主はユダの王エホヤキムを、神の宮の器の一部と共に彼の手に渡された。彼はそれをシナルの地へ、自分の神の宮に携えて行き、その器を自分の神の宝物倉に置いた。
³ 王は宦官の長アシュペナズに、イスラエルの子らのうちの幾人か、王の胤とつかさたちのうちの者を連れて来るよう命じた。
⁴ すなわち、肉体に欠点がなく、姿が美しく、すべての知恵に熟達し、知識に巧みで、科学を悟る者、王の宮殿に立つ能力をその内に持ち、カルデヤ人の文学と言語を教えられるような若者たち。
⁵ 王は彼らのために、毎日の食物と王の飲むぶどう酒を、自分の食事から定め、三年間彼らを養い、その後彼らが王の前に立てるようにした。
⁶ さてこの者たちの中に、ユダの子らであるダニエル、ハナヌヤ、ミシャエル、アザルヤがいた。
⁷ 宦官の長は彼らに名を与えた。すなわちダニエルにはベルテシャザルという名、ハナヌヤにはシャデラク、ミシャエルにはメシャク、アザルヤにはアベデ・ネゴと。
私たちはこれらの節に、次の事の記録を持つ。
I. バビロンの王ネブカデレザルが、その治世の第一年に、ユダの王エホヤキムの治世の第三年に、ユダとエルサレムに対して行った最初の遠征、およびその遠征における成功（Da 1:1-2）。彼はエルサレムを包囲し、まもなくその主人となり、王を捕らえ、その気に入った者を、その気に入ったものを連れ去り、それからエホヤキムを貢ぎをする者として治めさせた。彼は約八年間そうしたが、その後反逆し、それが彼の滅びとなった。さて、この最初の捕囚からほとんどの解釈者は七十年を数える。エルサレムが滅ぼされず、捕囚が完成しなかったのは、その約十九年後であったが。その第一年にダニエルはバビロンに連れて行かれ、そこで七十年の間留まった（Da 1:21を見よ）。その間、すべての国はネブカデレザルとその子とその子の子に仕える。Jer 25:11。それゆえこのひとりの預言者は自分の時代の枠内にその君主国の興隆、治世、そして滅亡を見た。それゆえそれはres unius ætatis—一代の事であった。地の王国はこのようにはかないものである。しかし天の御国は永遠である。義人は、それらが根を下ろすのを見ても、その倒れるのを見るであろう。Job 5:3, Pr 29:16。ブラウトンはエジプトからの出以来の神の支配における時の比例を観察する。そこからカナンに入るまで四十年、そこから地の分割まで七年、そこから預言が始まったサムエルの第一年まで七つの禧年、そこからこの捕囚の第一年まで七の七十、すなわち四百九十（十の禧年）、そこから帰還まで一つの七十、そこからキリストの死までさらに七の七十、そこからエルサレムの滅亡まで四十年。
II. 彼がこの成功をどのように用いたか。彼は町や王国を滅ぼさなかったが、バビロンによる害の最初の脅しをちょうど成就する事をした。それはヒゼキヤに対して、バビロンの王の使いにその宝を見せたゆえに（Isa 39:6-7）宣告された。宝と子どもたちは奪い去られるであろうと。もしそれらによってへりくだり、改められていたなら、バビロンの王の力と成功はここまででそれ以上は及ばなかったであろう。もっと小さなさばきがその働きをするなら、神はさらに大きなものを送られない。しかしもしそうでなければ、炉を七倍熱くされる。さて何がなされたかを見よう。1. 聖所の器、その一部が運び去られた。Da 1:2。彼らは不義のうちに歩みながらも神殿が自分たちを守ってくれると頼りにしていた。そして今、その頼みのむなしさを示すために、神殿はまず略奪される。神の奉仕に用いられていた聖なる器の多くがバビロンの王によって奪い取られ、そのうちの最も価値あるものらであったと思われる。彼はそれらを勝利の戦利品として自分の神の宮に携え行き、盲目的な信仰をもってその成功をその神に感謝した。そしてこれらの器を感謝の印として自分の神にささげた上で、それをその神殿の宝物倉に置いた。神の義を見よ。神の民が他の神々の像を神の神殿に持ち込んだので、今や神は神殿の器がそれらの他の神々の宝物倉に運び去られるに任せられる。次のことに注意せよ。人がその罪によって聖所の器を汚す時、神がそのさばきによってそれらを汚すことは正しい。王の宮殿の宝も、予告されたように略奪されたでろうが、聖所の器の奪取が特に言及される。後にそれらの汚れがカルデヤ人の不義の尺度を満たしたものであることを見いだすからである。Da 5:3。しかし観察せよ。奪い去られたのはその一部にすぎなかった。一部はなお彼らに残された。試みのために、残りの者が運び去られるのを防ぐための正しい道を歩むかどうかを見るために。Jer 27:18を見よ。2. 子どもたちと若者、特に貴族や王族の生まれで、見栄えがよく有望で、生まれつきの才能に恵まれた者たちが運び去られた。このように父たちの不義が子どもたちに報いられた。これらはネブカデレザルによって奪い取られた。(1) 戦利品として。その成功を証明し、誇張するための見せ物として。(2) 自分の国にいる親たちの忠誠の保証として。自分たちの子どもがより良く扱われるように、良く振る舞うように。(3) 自分に仕えるための種として。彼は彼らを自分の下での雇いと昇進のために訓練するために連れ去った。大方の偉人がしばしば持つ、自分の国民よりも、たとえ黒人であっても外国人に仕えられることを好むという説明のつかない好みからであろうか。あるいは、自分のカルデヤ人の間にはイスラエルの若者たちの間に豊かにいたような機知に富み、活発で、才能ある若者が見いだせないことを知っていたからであろうか。もしそうであれば、それは他の民にまさる並外れた才能のゆえのユダヤ民族の誉れとして、また祝福の実として大いなるものであった。しかしそれほどの機知を持ちながら知恵と恵みがこれほど乏しい民であることは恥であった。さて観察せよ。[1] バビロンの王がこれらの若者の選びのために与えた指示。Da 1:4。体に不具な者ではなく、愛らしく容姿端麗で、その顔つきが機知と快活さの現われであるような者を選ばなければならなかった。しかしそれだけでは不十分。すべての知恵に熟達し、知識に巧み、または知識に明るく、科学を悟る者、すなわち鋭く、はきはきして、自分の国とこれまで受けた教育について知的な説明を進んでする者たち。彼は若い者を選んだ。彼らは柔軟で扱いやすく、自分の民を忘れ、カルデヤ人に同化するであろうから。彼は彼らのために意図したことに目を向けた。彼らは王の宮殿に立つ能力のある者でなければならなかった。単にその王の前に仕えるだけでなく、その事柄を司る者として。これは今やその治世の初めにあるこの台頭する君主の政策の一例であり、その繁栄の良い前兆であった。公の業務に適した者の後継を立てることに心を配っていたからである。彼はアハシュエロスのように、その政府の奉仕のために若い女を選ばせることはしなかった。王たちの下に知恵ある者が用いられることは王たちの利益である。それゆえそのような者を見いだし訓練することに気を配るのは王たちの知恵である。この世の悲惨は、公の地位に適した多くの者が無名に埋もれ、それに不適な多くの者がそこに昇進していることである。[2] 彼らについて彼が取った配慮。第一に、その教育のために。彼は彼らにカルデヤ人の文学と言葉を教えるよう命じた。彼らは知恵ある知識ある若者と見なされているが、さらに教えられなければならない。賢い者に教えを与えよ、そうすれば彼は学びを増すであろう。次のことに注意せよ。成長した時に世の中で善を行いたい者は、若い時に学ばなければならない。それは学ぶ時代である。その時が失われると、ほとんど贖われ得ない。ネブカデレザルが彼らにカルデヤ人の間で用いられた不正な技術、魔術と占いを学ばせるつもりであったようには見えない。もしそうであれば、ダニエルとその同僚たちはそれらによって自分たちを汚さなかったであろう。いや、彼が彼らにカルデヤ人の宗教を教えるよう命じたとも見いださない。これによって彼がこの時偏狭な者でなかったことが分かる。人が技術にすぐれ忠実で、その業務に適しているなら、何の宗教を信じているかは問題ではなかった。ただ何らかの宗教を持っていれば。彼らはその国の言葉と法律、歴史、哲学、数学、農業、戦争、航海の技術、その世代に仕える資格を得るような学問において訓練されなければならなかった。次のことに注意せよ。若者の良い教育のために備えることは、公衆に対する真の奉仕である。第二に、その生活のために。彼は彼らのために三年間、必需品だけでなく、その学習における励みのためのごちそうも備えた。彼らには王の食事と王の飲むぶどう酒の毎日の食物があった。Da 1:5。これは彼の寛大さと人情の一例であった。彼らは捕囚であったが、彼らの生まれと資質、その精神と才能を考え、彼らを尊んで扱い、その捕囚を彼らに容易なものにしようと努めた。よく生まれ育った者が困難に陥った時には、それにふさわしい敬意が払われるべきである。自由な教育のある所には、自由な生活の保持がなければならない。
III. ダニエルとその同僚たちの特別な記録。彼らはユダの子らであった。王族の部族であり、おそらくダビデの家系で、それは数多い家族となっていた。神はヒゼキヤに、彼から生まれる子どもたちのうちのある者が捕らえられ、宦官、すなわち侍従としてバビロンの王の宮殿に立てられると告げられた。宦官の長はダニエルとその同僚たちの名を変えた。一部には彼らに対する自分の権威と彼らの自分への従属を示すため、一部には彼らが帰化しカルデヤ人とされたことの印として。彼らの割礼の時に受けたヘブル語の名には、神、すなわちヤーの何かがあった。ダニエル—神はわたしの審判者。ハナヌヤ—主の恵み。ミシャエル—強き神なる方。アザルヤ—主は助けである。彼らに父祖たちの神、その若き日の導き手を忘れさせるため、彼らにカルデヤの偶像礼拝の香りをする名を与えた。ベルテシャザルはベルの隠された宝の守り手を意味する。シャデラク—カルデヤ人が礼拝した太陽の霊感。メシャク—女神シャクの。その名の下にビーナスが礼拝された。アベデ・ネゴ—輝く火のしもべ。彼らも礼拝した。このように、彼らは強いて父祖たちの宗教から征服者の宗教に移そうとはしなかったが、穏やかな手段によって知らず知らずのうちに前者から離れ、後者を植え付けるよう努めた。しかし彼らがいかに快適に備えられたかを見よ。父祖たちの罪のゆえに苦しみながらも、その功績のゆえに昇進し、その捕囚の地はこの時、その生まれの地よりも彼らにとって慰めあるものとされたであろう。
英語原文
The Siege of Jerusalem (606 BC)
¹ In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.
² And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god.
³ And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes;
⁴ Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans.
⁵ And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.
⁶ Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:
⁷ Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.
We have in these verses an account,
I. Of the first descent which Nebuchadnezzar, king of Babylon, in the first year of his reign, made upon Judah and Jerusalem, in the third year of the reign of Jehoiakim, and his success in that expedition (Da 1:1,2): He besieged Jerusalem, soon made himself master of it, seized the king, took whom he pleased and what he pleased away with him, and then left Jehoiakim to reign as tributary to him, which he did about eight years longer, but then rebelled, and it was his ruin. Now from this first captivity most interpreters think the seventy years are to be dated, though Jerusalem was not destroyed, nor the captivity completed, till about nineteen years after, In that first year Daniel was carried to Babylon, and there continued the whole seventy years (see Da 1:21), during which time all nations shall serve Nebuchadnezzar, and his son, and his son's son, Jer 25:11. This one prophet therefore saw within the compass of his own time the rise, reign, and ruin of that monarchy; so that it was res unius ætatis—the affair of a single age, such short-lived things are the kingdoms of the earth; but the kingdom of heaven is everlasting. The righteous, that see them taking root, shall see their fall, Job 5:3, Pr 29:16. Mr. Broughton observes the proportion of times in God's government since the coming out of Egypt: thence to their entering Canaan forty years, thence seven years to the dividing of the land, thence seven Jubilees to the first year of Samuel, in whom prophecy began, thence to this first year of the captivity seven seventies of years, 490 (ten Jubilees), thence to the return one seventy, thence to the death of Christ seven seventies more, thence to the destruction of Jerusalem forty years.
II. The improvement he made of this success. He did not destroy the city or kingdom, but did that which just accomplished the first threatening of mischief by Babylon. It was denounced against Hezekiah, for showing his treasures to the king of Babylon's ambassadors (Isa 39:6,7), that the treasures and the children should be carried away, and, if they had been humbled and reformed by this, hitherto the king of Babylon's power and success should have gone, but no further. If less judgments do the work, God will not send greater; but, if not, he will heat the furnace seven times hotter. Let us see what was now done. 1. The vessels of the sanctuary were carried away, part of them, Da 1:2. They fondly trusted to the temple to defend them, though they went on in their iniquity. And now, to show them the vanity of that confidence, the temple is first plundered. Many of the holy vessels which used to be employed in the service of God were taken away by the king of Babylon, those of them, it is likely, which were most valuable, and he brought them as trophies of victory to the house of his god, to whom, with a blind devotion, he gave praise of his success; and having appropriated these vessels, in token of gratitude, to his god, he put them in the treasury of his temple. See the righteousness of God; his people had brought the images of other gods into his temple, and now he suffers the vessels of the temple to be carried into the treasuries of those other gods. Note, When men profane the vessels of the sanctuary with their sins it is just with God to profane them by his judgments. It is probable that the treasures of the king's house were rifled, as was foretold, but particular mention is made of the taking away of the vessels of the sanctuary because we shall find afterwards that the profanation of them was that which filled up the measure of the Chaldeans' iniquity, Da 5:3. But observe, It was only part of them that went now; some were left them yet upon trial, to see if they would take the right course to prevent the carrying away of the remainder. See Jer 27:18. 2. The children and young men, especially such as were of noble or royal extraction, that were sightly and promising, and of good natural parts, were carried away. Thus was the iniquity of the fathers visited upon the children. These were taken away by Nebuchadnezzar, (1.) As trophies, to be made a show of for the evidencing and magnifying of his success. (2.) As hostages for the fidelity of their parents in their own land, who would be concerned to conduct themselves well that their children might have the better treatment. (3.) As a seed to serve him. He took them away to train them up for employments and preferments under him, either out of an unaccountable affectation, which great men often have, to be attended by foreigners, though they be blacks, rather than by those of their own nation, or because he knew that there were no such witty, sprightly, ingenious young men to be found among his Chaldeans as abounded among the youth of Israel; and, if that were so, it was much for the honour of the Jewish nation, as of an uncommon genius above other people, and a fruit of the blessing. But it was a shame that a people who had so much wit should have so little wisdom and grace. Now observe, [1.] The directions which the king of Babylon gave for the choice of these youths, Da 1:4. They must not choose such as were deformed in body, but comely and well-favoured, whose countenances were indexes of ingenuity and good humour. But that is not enough; they must be skilful in all wisdom, and cunning, or well-seen in knowledge, and understanding science, such as were quick and sharp, and could give a ready and intelligent account of their own country and of the learning they had hitherto been brought up in. He chose such as were young, because they would be pliable and tractable, would forget their own people and incorporate with the Chaldeans. He had an eye to what he designed them for; they must be such as had ability in them to stand in the king's palace, not only to attend his royal person, but to preside in his affairs. This is an instance of the policy of this rising monarch, now in the beginning of his reign, and was a good omen of his prosperity, that he was in care to raise up a succession of persons fit for public business. He did not, like Ahasuerus, appoint them to choose him out young women for the service of his government. It is the interest of princes to have wise men employed under them; it is therefore their wisdom to take care for the finding out and training up of such. It is the misery of this world that so many who are fit for public stations are buried in obscurity, and so many who are unfit for them are preferred to them. [2.] The care which he took concerning them. First, For their education. He ordered that they should be taught the learning and tongue of the Chaldeans. They are supposed to be wise and knowing young men, and yet they must be further taught. Give instructions to a wise man and he will increase in learning. Note, Those that would do good in the world when they grow up must learn when they are young. That is the learning age; if that time be lost, it will hardly be redeemed. It does not appear that Nebuchadnezzar designed they should learn the unlawful arts that were used among the Chaldeans, magic and divination; if he did, Daniel and his fellows would not defile themselves with them. Nay, we do not find that he ordered them to be taught the religion of the Chaldeans, by which it appears that he was at this time no bigot; if men were skilful and faithful, and fit for his business, it was not material to him what religion they were of, provided they had but some religion. They must be trained up in the language and laws of the country, in history, philosophy, and mathematics, in the arts of husbandry, war, and navigation, in such learning as might qualify them to serve their generation. Note, It is real service to the public to provide for the good education of the youth. Secondly, For their maintenance. He provided for them three years, not only necessaries, but dainties for their encouragement in their studies. They had daily provision of the king's meat, and of the wine which he drank, Da 1:5. This was an instance of his generosity and humanity; though they were captives, he considered their birth and quality, their spirit and genius, and treated them honourably, and studied to make their captivity easy to them. There is a respect due to those who are well-born and bred when they have fallen into distress. With a liberal education there should be a liberal maintenance.
III. A particular account of Daniel and his fellows. They were of the children of Judah, the royal tribe, and probably of the house of David, which had grown a numerous family; and God told Hezekiah that of the children that should issue from him some should be taken and made eunuchs, or chamberlains, in the palace of the king of Babylon. The prince of the eunuchs changed the names of Daniel and his fellows, partly to show his authority over them and their subjection to him, and partly in token of their being naturalized and made Chaldeans. Their Hebrew names, which they received at their circumcision, had something of God, or Jah, in them: Daniel—God is my Judge; Hananiah—The grace of the Lord; Mishael—He that is the strong God; Azariah—The Lord is a help. To make them forget the God of their fathers, the guide of their youth, they give them names that savour of the Chaldean idolatry. Belteshazzar signifies the keeper of the hidden treasures of Bel; Shadrach—The inspiration of the sun, which the Chaldeans worshipped; Meshach—Of the goddess Shach, under which name Venus was worshipped; Abed-nego, The servant of the shining fire, which they worshipped also. Thus, though they would not force them from the religion of their fathers to that of their conquerors, yet they did what they could by fair means insensibly to wean them from the former and instil the latter into them. Yet see how comfortably they were provided for; though they suffered for their fathers' sins they were preferred for their own merits, and the land of their captivity was made more comfortable to them than the land of their nativity at this time would have been.
8-16
Favour Shown to Daniel; Daniel's Conscientiousness (606 BC)
ダニエルに示された恵み；ダニエルの良心（紀元前606年）
⁸ しかしダニエルは心に定め、王の食物や、王が飲むぶどう酒によって自分を汚さないことにした。それゆえ彼は宦官の長に願い出て、自分を汚さないようにしてもらった。
⁹ 神はダニエルを宦官の長の恵みとあわれみに預からせられた。
¹⁰ すると宦官の長はダニエルに言った。わたしはわが主君である王を恐れる。王はあなたがたの食物と飲み物を定められたのだ。もし王が、あなたがたの顔があなたがたと同年輩の若者たちよりも見劣りするのを見られたら、どうしようか。それではあなたがたのせいで、わたしは王に首を危うくすることになる。
¹¹ そこでダニエルは、宦官の長がダニエル、ハナヌヤ、ミシャエル、アザルヤの上に置いたメルザルに言った。
¹² どうか、あなたのしもべたちを十日ためしてみてください。そしてわたしたちに野菜を与えて食べさせ、水を飲ませてください。
¹³ そして、あなたの前にわたしたちの顔と、王の食物を食べる若者たちの顔とを比べて見てください。あなたが見られる通りに、あなたのしもべたちにしてください。
¹⁴ 彼はこの事について彼らに同意し、十日間彼らをためした。
¹⁵ 十日の終わりに、彼らの顔は王の食物を食べるすべての若者たちよりも、肉づきが良く、美しく見えた。
¹⁶ このようにメルザルは彼らの食物の分け前と、彼らの飲むべきぶどう酒を取り去り、彼らに野菜を与えた。
ここで私たちは非常に満足すべきことに次のことを観察する。
I. ダニエルは宦官の長の寵愛を受けていた（Da 1:9）。ヨセフが監獄の番人の寵愛を受けたように。彼はダニエルにあわれみを持っていた。ダニエルがそれに値し、その機知と性質の穏やかさによって自らを推薦したことは疑いない（彼は大いに愛された。Da 9:23）。しかしここではそれが神が宦官の長の寵みに彼をもたらしたと書かれている。人はすべてがその功績に従って受け入れられるわけではないからである。次のことに注意せよ。私たちが自分のために作ったと思う利害関係は神の賜物であると認め、その栄光を神に帰さなければならない。だれが寵愛を受けているにしても、神がその者を寵愛にもたらしたのである。そして神によって良い理解を見いだすのである。ここに再びあのみわざが実証された（Ps 106:46）。主は彼らを捕らえ移したすべての者にあわれませられた。若い者たちに知らせよう。受け入れられる道は従順で孝行であることである。
II. ダニエルは依然としてその宗教に堅く立っていた。彼らは彼の名を変えたが、彼の性質を変えることはできなかった。彼らが何と呼ぼうとも、彼は真のイスラエル人の霊を保ち続けた。彼は他の誰と同じように自分の本に心を向け、カルデヤ人の文学と言葉を習得するために骨を折ったが、王の食物で自分を汚さないと決心した。それに触れず、王が飲むぶどう酒とも関わらないことに。Da 1:8。そして自分の決意とその理由を同僚たちに伝え、彼らは同じ決意に同意した。Da 1:11に見るように。これは不機嫌や癇癪や反逆の霊からではなく、良心の原則からであった。おそらくそれ自体は王の食物を食べることやそのぶどう酒を飲むことが不法であったわけではない。しかし、1. 彼らはその食物について慎重であった。罪になることを恐れて。時に彼らの律法で明確に禁じられたもの、豚肉のように、彼らの前に置かれることがあった。あるいは偶像に供えられたもの、偶像の名によって祝福されたものであることを恐れた。ユダヤ人はその食物によって他の国民と非常に区別されていた（Le 11:45-46）。これらの敬虔な若者たちは、異国にあって、特別な民であることの誉れを保つ義務があると考えた。彼らは王族としての尊厳を保てなくても、イスラエル人としてのそれを失わなかった。それを最も価値あるものとしたからである。次のことに注意せよ。神の民がバビロンにある時、その罪にあずからないよう特に注意する必要がある。摂理はこの食物を彼らの前に置くように見えた。捕囚として彼らは得られるものを食べなければならず、主人の機嫌を損ねてはならなかった。しかし、もし命令がそれに逆らうなら、それに固執しなければならなかった。摂理が「ほふって食え」と言っても、良心は「主よ、それはいけません。common 俗なるものや汚れたものはわたしの口に入ったことがありません」と言う。
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彼らは自分自身に対して慎重であった。それ自体は罪でなくても、彼らにとって罪の機会となることを恐れた。これらのごちそうで食欲を満たすことによって、罪的になり、放縦になり、バビロンの快楽を愛するようになるのではないかと。彼らはダビデの祈りを学んでいた。「彼らの珍味を食べさせないでください」（Ps 141:4）。そしてソロモンの教訓も。「ごちそうをむさぼるな。それは欺く食物だからである」（Pr 23:3）。そしてそれに従って決意を固めた。次のことに注意せよ。すべての者、とりわけ若い者が感覚の喜びに対して死ぬこと、それを慕わず、味わわず、無関心に見ることは大いに誉れである。知恵と敬虔において勝ろうとする者は、早くから体を打ちたたき、従わせることを学ばなければならない。
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いずれにせよ、彼らは今、エルサレムが苦境にあり、彼ら自身が捕囚にある時に、それは時節にかなわないと考えた。彼らは碗でぶどう酒を飲む心がなかった。それほどにヨセフの悩みのために悲しんでいた。彼らは王族の血を引きながらも、このように低くされた時に王のごちずを口にするのはふさわしくないと思った。次のことに注意せよ。へりくだらせる摂理の下ではへりくだることがふさわしい。「わたしをナオミと呼ばないで、マラと呼んでください」。苦難の益を見よ。エレミヤがエルサレムの今のつかさたちと大いなる者たちについて語るところによれば、彼らは非常に腐敗し悪く、偶像に供えられた物で自分自身を汚していた。一方、これらの若い紳士たちは捕囚の中にあっても、その王の食物の分け前でさえ自分を汚さなかった。苦難の深みにおいて誠実を保つ者は、繁栄の高きにおいて不義を保つ者よりも、はるかに良い状態にある！
観察せよ。ダニエルが避けた大いなる事は罪の汚れで自分を汚すことであった。それが私たちがどんな外的な悩みよりも恐れるべきことである。ダニエルはこの決意を取った上で、自分を汚さないようにと宦官の長に願い出た。強いられてするだけでなく、誘われてするのを避けるため。餌が彼の前に置かれないため。王の食物として定められた分け前を見ないため。ぶどう酒が赤い時にそれを見ないため。誘惑を遠ざけておく方が、それを近づけてからのど元に刀を当てることを強いられるより容易である。次のことに注意せよ。私たちは寵みを見いだしたすべての者における自分の利害を、罪から守るために用いること以上に良く向上させることはできない。
III. 神はここにおいて彼を素晴らしく認められた。ダニエルが王の食物やぶどう酒を自分の前に置かれないように願い出た時、宦官の長は、もし彼とその同僚たちが他の仲間の誰よりも良い状態に見いだされなければ、彼は怒り、首を失う危険にあると反対した。Da 1:10。ダニエルは、悪い結果の危険がないことを彼に納得させるため、事を試みることを望んだ。彼はさらに下役、メルザル、すなわち執事に申し出た。「わたしたちを十日ためしてください。その間、わたしたちには野菜を食べるほか、草木や果実、あるいは干しえんどうやレンズ豆のほか何も与えず、水を飲むほか何も与えないでください。そして、その上でどう生きられるかを見て、それに応じて進めてください」Da 1:13。人は節制と質素な食事の益を、またそれが健康にどれほど寄与するかを、試みないでは信じない。試みが行われた。ダニエルとその同僚たちは十日間野菜と水で暮らした。上品な生まれと教育の若者には粗末な食事であり、彼らが請願するというよりはむしろ拒否すると思われるようなものであった。しかし十日の終わりに彼らは他の若者たちと比べられ、王の食物を食べるすべての者よりも肉づきが良く、美しいことが見いだされた。Da 1:15。これは一部は彼らの節度の自然な結果であったが、神の特別な祝福に帰せられなければならない。それはわずかなもので遠くまで行かせ、野菜の食事を肥育した牛より良くする。これによって人はパンのみによって生きるのではないことが分かる。神が御言葉を語られるなら、野菜と水が最も滋養ある食物となる。罪の汚れから自分を清く保つことが何であるかを見よ。それはへその健康と骨の髄となる慰めと満足を持つ道である。一方、罪の快楽は骨の朽ちるもの*である。
IV. 彼の主人は彼を支持した。執事は彼らの良心に逆らって食べることを強いず、望むように野菜と水を与え（Da 1:16）、その喜びを彼らは楽しみ、その享受を妬まれなかったと考える理由がある。ここに節度と質素なものへの満足の大いなる模範がある。そして（エピクロスが言うように）「自然に従って生きる者は決して貧しくない。しかし評判に従って生きる者は決して富まない」。これらの若者たちの若い日々のこの素晴らしい節制は、彼らを備えるのに寄与した。1. その目立った奉仕のために。これによって彼らは心を明晰で曇りのないものに保ち、黙想にふさわしくし、最善の雇いのために多くの時間と思慮を節約した。そして青年の不節制にその源を持つ、老年の業務に不適にするあの病気を防いだ。2. その目立った苦難のために。このように困難に慣れ、自己否定と治死の生活を送った者たちは、神に対して罪を犯すよりは、火の炉やライオンの穴により容易にあえて進むことができた。
英語原文
Favour Shown to Daniel; Daniel's Conscientiousness (606 BC)
⁸ But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.
⁹ Now God had brought Daniel into favour and tender love with the prince of the eunuchs.
¹⁰ And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king.
¹¹ Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah,
¹² Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.
¹³ Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants.
¹⁴ So he consented to them in this matter, and proved them ten days.
¹⁵ And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat.
¹⁶ Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse.
We observe here, very much to our satisfaction,
I. That Daniel was a favourite with the prince of the eunuchs (Da 1:9), as Joseph was with the keeper of the prison; he had a tender love for him. No doubt Daniel deserved it, and recommended himself by his ingenuity and sweetness of temper (he was greatly beloved, Da 9:23); and yet it is said here that it was God that brought him into favour with the prince of the eunuchs, for every one does not meet with acceptance according to his merits. Note, The interest which we think we make for ourselves we must acknowledge to be God's gift, and must ascribe to him the glory of it. Whoever are in favour, it is God that has brought them into favour; and it is by him that they find good understanding. Herein was again verified That work (Ps 106:46), He made them to be pitied of all those that carried them captives. Let young ones know that the way to be acceptable is to be tractable and dutiful.
II. That Daniel was still firm to his religion. They had changed his name, but they could not change his nature. Whatever they pleased to call him, he still retained the spirit of an Israelite indeed. He would apply his mind as closely as any of them to his books, and took pains to make himself master of the learning and tongue of the Chaldeans, but he was resolved that he would not defile himself with the portion of the king's meat, he would not meddle with it, nor with the wine which he drank, Da 1:8. And having communicated his purpose, with the reasons of it, to his fellows, they concurred in the same resolution, as appears, Da 1:11. This was not out of sullenness, or peevishness, or a spirit of contradiction, but from a principle of conscience. Perhaps it was not in itself unlawful for them to eat of the king's meat or to drink of his wine. But, 1. They were scrupulous concerning the meat, lest it should be sinful. Sometimes such meat would be set before them as was expressly forbidden by their law, as swine's flesh; or they were afraid lest it should have been offered in sacrifice to an idol, or blessed in the name of an idol. The Jews were distinguished from other nations very much by their meats (Le 11:45,46), and these pious young men, being in a strange country, thought themselves obliged to keep up the honour of their being a peculiar people. Though they could not keep up their dignity as princes, they would not lose it as Israelites; for on that they most valued themselves. Note, When God's people are in Babylon they have need to take special care that they partake not in her sins. Providence seemed to lay this meat before them; being captives they must eat what they could get and must not disoblige their masters; yet, if the command be against it, they must abide by that. Though Providence says, Kill and eat, conscience says, Not so, Lord, for nothing common or unclean has come into my mouth. 2. They were jealous over themselves, lest, though it should not be sinful in itself, it should be an occasion of sin to them, lest, by indulging their appetites with these dainties, they should grow sinful, voluptuous, and in love with the pleasures of Babylon. They had learned David's prayer, Let me not eat of their dainties (Ps 141:4), and Solomon's precept, Be not desirous of dainties, for they are deceitful meat (Pr 23:3), and accordingly they form their resolution. Note, It is very much the praise of all, and especially of young people, to be dead to the delights of sense, not to covet them, not to relish them, but to look upon them with indifference. Those that would excel in wisdom and piety must learn betimes to keep under the body and bring it into subjection. 3. However, they thought it unseasonable now, when Jerusalem was in distress, and they themselves were in captivity. They had no heart to drink wine in bowls, so much were they grieved for the affliction of Joseph. Though they had royal blood in their veins, yet they did not think it proper to have royal dainties in their mouths when they were thus brought low. Note, It becomes us to be humble under humbling providences. Call me not Naomi; call me Marah. See the benefit of affliction; by the account Jeremiah gives of the princes and great men now at Jerusalem it appears that they were very corrupt and wicked, and defiled themselves with things offered to idols, while these young gentlemen that were in captivity would not defile themselves, no, not with their portion of the king's meat. How much better is it with those that retain their integrity in the depths of affliction than with those that retain their iniquity in the heights of prosperity! Observe, The great thing that Daniel avoided was defiling himself with the pollutions of sin; that is the thing we should be more afraid of than of any outward trouble. Daniel, having taken up this resolution, requested of the prince of the eunuchs that he might not defile himself, not only that he might not be compelled to do it, but that he might not be tempted to do it, that the bait might not be laid before him, that he might not see the portion appointed him of the king's meat, nor look upon the wine when it was red. It will be easier to keep the temptation at a distance than to suffer it to come near and then be forced to put a knife to our throat. Note, We cannot better improve our interest in any with whom we have found favour than by making use of them to keep us from sin.
III. That God wonderfully owned him herein. When Daniel requested that he might have none of the king's meat or wine set before him the prince of the eunuchs objected that, if he and his fellows were not found in as good case as any of their companions, he should be in danger of having anger and of losing his head, Da 1:10. Daniel, to satisfy him that there would be no danger of any bad consequence, desires the matter might be put to a trial. He applies himself further to the under-officer, Melzar, or the steward: "Prove us for ten days; during that time let us have nothing but pulse to eat, nothing but herbs and fruits, or parched peas or lentils, and nothing but water to drink, and see how we can live upon that, and proceed accordingly," Da 1:13. People will not believe the benefit of abstemiousness and a spare diet, nor how much it contributes to the health of the body, unless they try it. Trial was accordingly made. Daniel and his fellows lived for ten days upon pulse and water, hard fare for young men of genteel extraction and education, and which one would rather expect they should have indented against than petitioned for; but at the end of the ten days they were compared with the other children, and were found fairer and fatter in flesh, of a more healthful look and better complexion, than all those who did eat the portion of the king's meat, Da 1:15. This was in part a natural effect of their temperance, but it must be ascribed to the special blessing of God, which will make a little to go a great way, a dinner of herbs better than a stalled ox. By this it appears that man lives not by bread alone; pulse and water shall be the most nourishing food if God speak the word. See what it is to keep ourselves pure from the pollutions of sin; it is the way to have that comfort and satisfaction which will be health to the navel and marrow to the bones, while the pleasures of sin are rottenness to the bones.
IV. That his master countenanced him. The steward did not force them to eat against their consciences, but, as they desired, gave them pulse and water (Da 1:16), the pleasures of which they enjoyed, and we have reason to think were not envied the enjoyment. Here is a great example of temperance and contentment with mean things; and (as Epicurus said) "he that lives according to nature will never be poor, but he that lives according to opinion will never be rich." This wonderful abstemiousness of these young men in the days of their youth contributed to the fitting of them, 1. For their eminent services. Hereby they kept their minds clear and unclouded, and fit for contemplation, and saved for the best employments a great deal both of time and thought; and thus they prevented those diseases which indispose men for the business of age that owe their rise to the intemperances of youth. 2. For their eminent sufferings. Those that had thus inured themselves to hardship, and lived a life of self-denial and mortification, could the more easily venture upon the fiery furnace and the den of lions, rather than sin against God.
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Wisdom of Daniel and His Companions (606 BC)
ダニエルとその仲間の知恵（紀元前606年）
¹⁷ この四人の若者たちには、神がすべての学問と知恵において知識と才能を与えられた。またダニエルはすべての幻と夢とを理解した。
¹⁸ 王が彼らを連れてくるようにと言った日数が終わったとき、宦官の長は彼らをネブカデネザルの前に連れてきた。
¹⁹ 王は彼らと語り合った。彼らの中のすべての人のうち、ダニエル、ハナニヤ、ミシャエル、アザリヤに及ぶ者はひとりもいなかった。それゆえ彼らは王の前に立った。
²⁰ 王が彼らに尋ねた知恵と悟りのすべての事において、王は彼らが自分の全国にいるすべての魔術師、占星術師よりも十倍もまさっていることを見出した。
²¹ そしてダニエルはクロス王の元年まで生きた。
ダニエルとその仲間について、ここには次のことが記されている。
I\. 彼らの学問における大いなる到達（Da 1:17）。彼らは非常に慎み深く勤勉であり、熱心に学んだ。またその教師たちは、彼らが並外れた能力を持っているのを見て、彼らに多大な労力を注いだと考えられる。しかしその業績は結局のところ神のみに帰せられる。神が彼らにすべての学問と知恵において知識と才能を与えられたのである。すべての良い贈り物、完全な贈り物は上から、光の父から来るからである。わたしたちの神、主が人に富を得る力を与えられる。心はそれを造られた方によってのみ備えられる。神がこれら四人の若者に与えられた大いなる学問は、1. 彼らの失ったものの埋め合わせであった。彼らは父祖たちの不義のために、高貴な生まれに伴う誉れと楽しみを奪われていた。しかしそれを埋め合わせるために、神は学問を与えることで、彼らが奪われたものよりも優れた誉れと楽しみを与えられた。2. 彼らの誠実に対する報いであった。彼らは最も些細なことにおいても自分の宗教に忠実であり、王の肉や酒でさえ自分を汚さず、事実上ナジル人となった。そして今、神は学問における卓越をもってそれに報いられた。「神はその目の前に良い人に、知恵と知識と喜びをお与えになる」（Ec 2:26）。ダニエルには二倍の分け前が与えられた。彼は幻と夢とを理解した。ヨセフのように、いわゆる夢判断の法則のような術の規則によってではなく、神がお与えになった神聖な洞察と知恵によって夢を解き明かした。いや、彼は預言の霊を賜り、それによって神と交わり、夢と幻の中で神の事の啓示を受けることができた（Nu 12:6）。ダニエルに与えられたこの賜物にしたがって、この書物の中で彼は終始、夢と幻について——解き明かし、あるいはそれらを受け入れて——働いている。おのおのが賜物を受けたように、その機会を持ち、またその奉仕をする心を持つべきである（1Pe 4:10）。
II\. 王による彼らの大いなる受け入れ。教育に費やされた三年の後（彼らは来たときにある程度の成熟度にあり、おそらく二十歳くらいであったと思われる）、彼らは同輩の他の者たちと共に王に紹介された（Da 1:18）。そして王は彼らを試し、自ら彼らと語り合った（Da 1:19）。王はそれができた。彼自身が才能と学問のある人物であり、そうでなければあれほど偉大にはならなかったであろう。また王はそれをした。雇用する人物を選ぶにあたって、自分の目で見、自分の判断を行使し、他人の提示をあまり信用しすぎないことは、君主の知恵だからである。王は彼らを言語や修辞学や詩の規則よりも、むしろ知恵と悟りのすべての事において、分別と真の政治の規則において試した。人間生活と公的な事柄の適切な運営に関する彼らの判断を問うた。「彼らは機知に富むか」ではなく、「彼らは知恵があるか」と。そして王は彼らが自分の同輩である若い候補者たちに勝るだけでなく、古代の人々よりも、すべての教師たちよりも理解があることを見出した（Ps 119:99,100）。王は自国の者、年長者、自分と同じ宗教の者、確立された評判のある者に偏ることは少しもなく、試してみるとこれらの哀れな若い捕囚のユダヤ人が自分の全国にいるすべての魔術師より十倍も賢く、優れていることを自由に認めた（Da 1:20）。王は間もなくこれらの若者たちの中に並外れたものを感じ取った。そして驚くべき満足をもって、彼らの真の神学の少しでも、自分が慣れ親しんだ多くの占術に勝ることを間もなく知った。「もみがらは麦に何だろう」。魔術師の杖はアロンの杖に何だろう。両者の間に比較はなかった。これらの四人の若い学生は、全国にいるすべての古くからの実践者を合わせた者たちよりも優れていた。十倍も良かった。そして彼らが少なくなかったことは確実である。神はこのようにカルデヤ人の誇りに軽蔑を注ぎ、ご自分の民の低い状態に誉れを与えられた。そしてこのように、これらの者だけでなく、彼らのゆえにその国民の残りの者たちをも、捕囚の地でいっそう尊敬されるようにされた。最後に、彼らについてこの判断が下されたので、彼らは王の前に立った（Da 1:19）。彼らは謁見の間に、いや評議の間にも仕えた。王の顔を見ることは枢密顧問官の周延的表現だからである（Es 1:14）。これはソロモンの観察を裏づける。「あなたは自分の業務に勤勉な人を見るか。慎み深く謙遜な人を。彼は王たちの前に立つようになる。取るに足らない者たちの前に立つことはない」。勤勉は昇進への道である。他の三人が宮廷にどれくらい仕えたかは語られていない。しかしダニエルはクロスの元年まで生き続けた（Da 1:21）。もっとも常に同じように寵愛と評判に恵まれていたわけではないが。彼はクロスの元年以後も生き、預言した。しかしこれが言及されているのは、彼が民の捕囚からの救出と彼らの国への帰還を見届けるまで生きたことを示すためである。 note、神はシオンの悲しみと共に悲しむしもべたちに恵みを与え、教会において彼らの人生の初めに見たよりも良い時代を見、その喜びを共に分かち合うことを許されることがある。
英語原文
Wisdom of Daniel and His Companions (606 BC)
¹⁷ As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.
¹⁸ Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.
¹⁹ And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.
²⁰ And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.
²¹ And Daniel continued even unto the first year of king Cyrus.
Concerning Daniel and his fellows we have here,
I. Their great attainments in learning, Da 1:17. They were very sober and diligent, and studied hard; and we may suppose their tutors, finding them of an uncommon capacity, took a great deal of pains with them, but, after all, their achievements are ascribed to God only. It was he that gave them knowledge and skill in all learning and wisdom; for every good and perfect gift is from above, from the Father of the lights. It is the Lord our God that gives men power to get this wealth; the mind is furnished only by him that formed it. The great learning which God gave these four children was, 1. A balance for their losses. They had, for the iniquity of their fathers, been deprived of the honours and pleasures that would have attended their noble extraction; but, to make them amends for that, God, in giving them learning, gave them better honours and pleasures than those they had been deprived of. 2. A recompence for their integrity. They kept to their religion, even in the minutest instances of it, and would not so much as defile themselves with the king's meat or wine, but became, in effect, Nazarites; and now God rewarded them for it with eminency in learning; for God gives to a man that is good in his sight, wisdom, and knowledge, and joy with them, Ec 2:26. To Daniel he gave a double portion; he had understanding in visions and dreams; he knew how to interpret dreams, as Joseph, not by rules of art, such as are pretended to be given by the oneirocritics, but by a divine sagacity and wisdom which God gave him. Nay, he was endued with a prophetic spirit, by which he was enabled to converse with God, and to receive the notices of divine things in dreams and visions, Nu 12:6. According to this gift given to Daniel, we find him, in this book, all along employed about dreams and visions, interpreting or entertaining them; for, as every one has received the gift, so shall he have an opportunity, and so should he have a heart, to minister the same, 1Pe 4:10.
II. Their great acceptance with the king. After three years spent in their education (they being of some maturity, it is likely, when they came, perhaps about twenty years old) they were presented to the king with the rest that were of their standing, Da 1:18. And the king examined them and communed with them himself, Da 1:19. He could do it, being a man of parts and learning himself, else he would not have come to be so great; and he would do it, for it is the wisdom of princes, in the choice of the persons they employ, to see with their own eyes, to exercise their own judgment, and not trust too much to the representation of others. The king examined them not so much in the languages, in the rules of oratory or poetry, as in all matters of wisdom and understanding, the rules of prudence and true politics; he enquired into their judgment about the due conduct of human life and public affairs; not "Were they wits?" but, "Were they wise?" And he not only found them to excel the young candidates for preferment that were of their own standing, but found that they had more understanding than the ancients, than all their teachers, Ps 119:99,100. So far was the king from being partial to his own countrymen, to seniors, to those of his own religion and of an established reputation, that he freely owned that, upon trial, he found those poor young captive Jews ten times wiser and better than all the magicians that were in all his realm, Da 1:20. He was soon aware of something extraordinary in these young men, and, which gave him a surprising satisfaction, was soon aware that a little of their true divinity was preferable to a great deal of the divination he had been used to. What is the chaff to the wheat? what are the magicians' rods to Aaron's? There was no comparison between them. These four young students were better, were ten times better, than all the old practitioners, put them all together, that were in all his realm, and we may be sure that they were not a few. This contempt did God pour upon the pride of the Chaldeans, and this honour did he put upon the low estate of his own people; and thus did he make not only these persons, but the rest of their nation for their sakes, the more respected in the land of their captivity. Lastly, This judgment being given concerning them, they stood before the king (Da 1:19); they attended in the presence-chamber, nay, and in the council-chamber, for to see the king's face is the periphrasis of a privy-counsellor, Es 1:14. This confirms Solomon's observation, Seest thou a man diligent in his business, sober and humble? he shall stand before kings; he shall not stand before mean men. Industry is the way to preferment. How long the other three were about the court we are not told; but Daniel, for his part, continued to the first year of Cyrus (Da 1:21), though not always alike in favour and reputation. He lived and prophesied after the first year of Cyrus; but that is mentioned to intimate that he lived to see the deliverance of his people out of their captivity and their return to their own land. Note, Sometimes God favours his servants that mourn with Zion in her sorrows to let them live to see better times with the church than they saw in the beginning of their days and to share with her in her joys.
この章は、他のいかなる預言者よりも詳しく、ダニエルのいのちの初め、その出身と教育についての説明を与える。イザヤ、エレミヤ、エゼキエルはすぐに神的幻から始めた。しかしダニエルは人の学問の学びから始め、後に神的幻によって誉れを受けた。神はその教会の奉仕のために人を訓練するにあたってこのような多様な方法を取られた。ここに私たちは次のものを持つ。I. エホヤキムの最初の捕囚（Da 1:1,2）。その中でダニエルは、王の種族の他の人々と共にバビロンに連れて行かれた。II. ダニエルといくらかの他の若い人々が、カルデヤの文学において育てられるために選ばれたこと。それは彼らが政府に奉仕するために適するように。そして彼らのために備えられたもの。Da 1:3-7。III. 王の肉の分け前を食べることを敬虔に拒み、豆と水で生きることを決めたこと。これを試した後、宦官の長はそれが彼らに非常によく合うことを見て、彼らがそうすることを許可した。Da 1:8-16。IV. 知恵と知識において、すべての仲間をしのぐ彼らの素晴らしい向上。Da 1:17-21。