서론
無題
英語原文
In the close of the foregoing chapter we left Daniel's companions, Shadrach, Meshach, and Abednego, in honour and power, princes of the provinces, and preferred for their relation to the God of Israel and the interest they had in him. I know not whether I should say. It were well if this honour had all the saints. No, there are many whom it would not be good for; the saints' honour is reserved for another world. But here we have those same three men as much under the king's displeasure as when they were in his favour, and yet more truly, more highly, honoured by their God than there they were honoured by their prince, both by the grace wherewith he enabled them rather to suffer than to sin and by the miraculous and glorious deliverance which he wrought for them out of their sufferings. It is a very memorable story, a glorious instance of the power and goodness of God, and a great encouragement to the constancy of his people in trying times. The apostle refers to it when he mentions, among the believing heroes, those who by faith "quenched the violence of fire," Heb 11:34. We have here, I. Nebuchadnezzar's erecting and dedicating a golden image, and his requiring all his subjects, of what rank or degree soever, to fall down and worship it, and the general compliance of his people with that command, Da 3:1-7. II. Information given against the Jewish princes for refusing to worship this golden image, Da 3:8-12. III. Their constant persisting in that refusal, notwithstanding his rage and menaces, Da 3:13-18. IV. The casting of them into the fiery furnace for their refusal, Da 3:19-23. V. Their miraculous preservation in the fire by the power of God, and their invitation out of the fire by the favour of the king, who was by this miracle convinced of his error in casting them in, Da 3:24-27. VI. The honour which the king gave to God hereupon, and the favour he showed to those faithful worthies, Da 3:28-30.
1-7
Nebuchadnezzar's Golden Image (587 BC)
ネブカデレザルの金の像（紀元前587年）
¹ ネブカデレザル王は金の像を造った。その高さは六十キュビト、その幅は六キュビトであった。彼はそれをバビロンの州にあるデュラの平地に立てた。
² そこでネブカデレザル王は人を遣わして、つかさたち、代官たち、知事たち、裁判官たち、財務官たち、議官たち、法務官たち、およびすべての州のつかさたちを集め、ネブカデレザル王が立てた像の奉献のために来るようにした。
³ そこでつかさたち、代官たち、知事たち、裁判官たち、財務官たち、議官たち、法務官たち、およびすべての州のつかさたちは、ネブカデレザル王が立てた像の奉献のために集まり、ネブカデレザルが立てた像の前に立った。
⁴ その時、伝令官が大声で叫んだ。おお民々、国々、国語の者たちよ。あなたがたに次のように命じられる。
⁵ すなわち、あなたがたが角笛、笛、琴、三角琴、立琴、洋琴、およびすべての音楽の音を聞く時に、ネブカデレザル王が立てた金の像を拝み、これにひれ伏せ、と。
⁶ ひれ伏して拝まない者は、ただちに燃える火の炉の中に投げ込まれるであろう。
⁷ それゆえその時、すべての民が角笛、笛、琴、三角琴、立琴、およびすべての音楽の音を聞いた時、すべての民、国々、国語の者たちは、ネブカデレザル王が立てた金の像を拝むためにひれ伏した。
私たちはこの物語の日付については確実なことは知らない。ただ、ネブカデレザルが奉献したこの像が、彼が夢に見たものと何らかの関係があるなら、それがその後まもなく起こったことは probable あり得る。ある者はこれをネブカデレザルの第七年、エホヤキンの捕囚の前年とする。その捕囚でエゼキエルが連れ去られた。観察せよ。
I. 拝まれるために立てられた金の像。バビロンはすでに偶像で満ちていたが、この横柄な君を満足させるにはもう一つ必要であった。唯一のまことの生ける神を捨て、多くの神々を立て始めた者たちは、自分たちの立てた神々がこれほど満足できないこと、それらへの願いがこれほど満たされないことを知り、限りなくそれらを増やし、終わりなくそれらをさまよい、いつ十分に持ったかを知らないであろう。偶像礼拝者は新しさと多様性を好む。彼らは新しい神々を選ぶ。多くを持つ者はさらに多くを望む。ネブカデレザル王は、王冠の特権である、自分の気に入った神を何でも作れることを行使するために、この像を立てた。Da 3:1。観察せよ。1. その価値。それは金の像であった。もちろんすべてが金であったのではない。彼ほど裕福でも、それはおそらくできないが、金をかぶせたものであった。次のことに注意せよ。偽りの神々の礼拝者は、像を立て、それを拝むのに費用を惜しまない習わしである。彼らはそのために袋から金を惜しみなく出す（Isa 46:6）。それはまことの神の礼拝における私たちのけちさを恥じ入らせる。2. その巨大さ。それは高さ六十キュビト、幅六キュビトであった。それは普通の人の身長の十五倍を超えた（それはわずか四キュビト、すなわち六フィートとされるから）。怪物であることが、いのちのないことの埋め合わせをするかのようであった。しかしネブカデレザルはなぜこの像を立てたのか。ある者は、彼が最近イスラエルの神を大いなる誉れをもって語り、その礼拝者のいくらかを昇進させたゆえに、ユダヤ人になったという非難を晴らすためであったと示唆する。あるいはおそらく彼はそれを自分自身の像として立て、それにおいて自分自身が拝まれることを意図した。誇り高い君たちは神的誉れを受けることを好んだ。アレクサンダーはそうした。自らをゼウス・オリュンポスの子であると偽って。彼は夢の中で見た像において自分が金の頭によって表わされ、それはより卑しい金属の王国に続くことを告げられていた。しかしここで彼は自分自身を像の全体として立てる。すべてを金で作るからである。ここに、(1) その時彼に与えられた良い印象がどのように完全に、そしてすぐに失われたか。彼はその時、イスラエルの神が真に神々の神であり王たちの主であることを認めた。しかしその今、その神の明示的な律法に逆らって、彼は拝まれるべき像を立てる。以前の偶像礼拝を続けるだけでなく、新しいものを案出する。次のことに注意せよ。強い確信はしばしば健全な回心に至らない。多くの者が罪の不条理と危険性を認めながら、それにもかかわらずそれの中に進み続ける。(2) その夢とその解き明かしが、その時彼にそのような良い印象を与えたものが、今やまったく逆の効果を持った。その時それは彼を神のへりくだった礼拝者としてひれ伏させた。今やそれは彼を神に対抗する大胆な競争者として立てさせた。その時彼は像の金の頭であることを大いなることと思い、それを神に負っていることを認めた。しかし、その境遇と共に心が高ぶり、今やそれをあまりにも小さいと思い、神ご自身とその神託に矛盾して、すべてでありすべてであること望む。
II. この像の奉献の儀式に出席するために招集された州の一般会議。Da 3:2-3。使者が王国のすべての部分に派遣され、つかさたち、公爵、貴族、王国のすべての貴族、文武のすべての役人、軍の知事たちと指揮官、裁判官たち、財務官たちつまり一般の受け取り手、議官たち、法務官たち、およびすべての州のつかさたちを集めるために。彼らは皆その結果生じる罰の危険を承知でこの像の奉献に来なければならなかった。彼はその偶像の大いなる誉れのために偉大な人々を召集する。それゆえキリストの栄光に、王たちがその方に贈り物を携えて来ることが語られるのはこのためである。彼らを自分の金の像に敬意を払わせることができれば、下級の民が当然従うと彼は疑わない。王の召命に従い、その広大な王国のすべての長官と役人は、それぞれの国の務めを離れ、この金の像の奉献のためにバビロンに来た。多くの者が非常に長く、費用のかかる旅を、非常に愚かな用事のためにした。しかし偶像が無感覚なものであるように、礼拝者もそうである。
III. 布告がなされ、像の前にいるすべての者が、合図とともにひれ伏して、ネブカデレザル王が立てた金の像という名称のもとに像を拝むよう命じた。伝令官は、大勢の家来と従者を伴うこの広大な貴族の集会、そしておそらく招かれなかった大群衆の人々に向かって、これを大声で告げる。彼らは皆次のことに注意せよ。1. 王は厳しくすべての者にひれ伏して金の像を拝むよう命じ、戒める。彼らがほかの時にほかの神々を拝むにしても、今はこれを拝まなければならない。2. 彼らは皆ちょうど同じ時にこれを行わなければならない。この偶像礼拝の奉仕において互いに交わりを持つ印として。またこれに向けて、音楽の合奏によって知らせが与えられる。それは儀式を飾り、承服し難い者たちの心を和らげ、王の命令に従わせるのにも役立つであろう。この礼拝の中の陽気さと華やかさは、霊である神にさささるべき霊の礼拝を知らない肉なる感覚的な心には非常に好ましいものであろう。
IV. 集会のこの命令への一般的な服従。Da 3:7。彼らは楽器、管楽器と hand-instruments 手楽器の両方—角笛と笛、琴、三角琴、立琴、洋琴—の音を聞いた。その旋律は彼らを夢中にさせると彼らは思った（そしてそれは彼らがささげようとしていたような献身を引き起こすのに十分ふさわしかった）。そして直ちに彼らは皆、一人の者のようになり、太鼓の合図で訓練される兵士のように、すべての民、国々、国語の者たちは、金の像を拝むためにひれ伏した。そしてそれは次のように布告された時、驚くには当たらない。この金の像を拝まない者はだれでも、ただちにその目的のために用意された燃える火の炉の中に投げ込まれる。Da 3:6。ここに彼らを服従に誘う音楽の魅力と、服従に脅す火の炉の恐怖があった。このように誘惑に包まれて、彼らは皆屈服した。次のことに注意せよ。感覚が導く方向にほとんどの者が行く。注意深くない世界が音楽の合奏によって引き込まれない、あるいは火の炉によって駆り立てられないほど悪いものはない。そしてこのような方法によって偽りの礼拝が立てられ、維持されてきた。
英語原文
Nebuchadnezzar's Golden Image (587 BC)
¹ 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 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 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 Then a herald cried aloud, To you it is commanded, O people, nations, and languages,
⁵ That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:
⁶ And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.
⁷ Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of music, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.
We have no certainty concerning the date of this story, only that if this image, which Nebuchadnezzar dedicated, had any relation to that which he dreamed of, it is probable that it happened not long after that; some reckon it to be about the seventh year of Nebuchadnezzar, a year before Jehoiachin's captivity, in which Ezekiel was carried away. Observe,
I. A golden image set up to be worshipped. Babylon was full of idols already, yet nothing will serve this imperious prince but they must have one more; for those who have forsaken the one only living God, and begin to set up many gods, will find the gods they set up so unsatisfying, and their desire after them so insatiable, that they will multiply them without measure, wander after them endlessly, and never know when they have sufficient. Idolaters are fond of novelty and variety. They choose new gods. Those that have many will wish to have more. Nebuchadnezzar the king, that he might exert the prerogative of his crown, to make what god he thought fit, set up this image, Da 3:1. Observe, 1. The valuableness of it; it was an image of gold, not all gold surely; rich as he was, it is probable that he could not afford that, but overlaid with gold. Note, The worshippers of false gods are not wont to mind charges in setting up images and worshipping them; they lavish gold out of the bag for that purpose (Isa 46:6), which shames our niggardliness in the worship of the true God. 2. The vastness of it; it was threescore cubits high and six cubits broad. It exceeded the ordinary stature of a man fifteen times (for that is reckoned but four cubits, or six feet), as if its being monstrous would make amends for its being lifeless. But why did Nebuchadnezzar set up this image? Some suggest that it was to clear himself from the imputation of having turned a Jew, because he had lately spoken with great honour of the God of Israel and had preferred some of his worshippers. Or perhaps he set it up as an image of himself, and designed to be himself worshipped in it. Proud princes affected to have divine honours paid them; Alexander did so, pretending himself to be the son of Jupiter Olympius. He was told that in the image he had seen in his dream he was represented by the head of gold, which was to be succeeded by kingdoms of baser metal; but here he sets up to be himself the whole image, for he makes it all of gold. See here, (1.) How the good impressions that were then made upon him were quite lost, and quickly. He then acknowledged that the God of Israel is of a truth a God of gods and a Lord of kings; and yet now, in defiance of the express law of that God, he sets up an image to be worshipped, not only continues in his former idolatries, but contrives new ones. Note, Strong convictions often come short of a sound conversion. Many a pang have owned the absurdity and dangerousness of sin, and yet have gone on in it. (2.) How that very dream and the interpretation of it, which then made such good impressions upon him, now had a quite contrary effect. Then it made him fall down as a humble worshipper of God; now it made him set up for a bold competitor with God. Then he thought it a great thing to be the golden head of the image, and owned himself obliged to God for it; but, his mind rising with his condition, now he thinks that too little, and, in contradiction to God himself and his oracle, he will be all in all.
II. A general convention of the states summoned to attend the solemnity of the dedication of this image, Da 3:2,3. Messengers are despatched to all parts of the kingdom to gather together the princes, dukes, and lords, all the peers of the realm, with all officers civil and military, the captains and commanders of the forces, the judges, the treasurers or general receivers, the counsellors, and the sheriffs, and all the rulers of the provinces; they must all come to the dedication of this image upon pain and peril of what shall fall thereon. He summons the great men, for the great honour of his idol; it is therefore mentioned to the glory of Christ that kings shall bring presents unto him. If he can bring them to pay homage to his golden image, he doubts not but the inferior people will follow of course. In obedience to the king's summons all the magistrates and officers of that vast kingdom leave the services of their particular countries, and come to Babylon, to the dedication of this golden image; long journeys many of them took, and expensive ones, upon a very foolish errand; but, as the idols are senseless things, such are the worshippers.
III. A proclamation made, commanding all manner of persons present before the image, upon the signal given, to fall down prostrate, and worship the image, under the style and title of The golden image which Nebuchadnezzar the king has set up. A herald proclaims this aloud throughout this vast assembly of grandees, with their numerous train of servants and attendants, and a great crowd of people, no doubt, that were not sent for; let them all take notice, 1. That the king does strictly charge and command all manner of persons to fall down and worship the golden image; whatever other gods they worship at other times, now they must worship this. 2. That they must all do this just at the same time, in token of their communion with each other in this idolatrous service, and that, in order hereunto, notice shall be given by a concert of music, which would likewise serve to adorn the solemnity and to sweeten and soften the minds of those that were loth to yield and bring them to comply with the king's command. This mirth and gaiety in the worship would be very agreeable to carnal sensual minds, that are strangers to that spiritual worship which is due to God who is a spirit.
IV. The general compliance of the assembly with this command, Da 3:7. They heard the sound of the musical instruments, both wind-instruments and hand-instruments, the cornet and flute, with the harp, sackbut, psaltery, and dulcimer, the melody of which they thought was ravishing (and fit enough it was to excite such a devotion as they were then to pay), and immediately they all, as one man, as soldiers that are wont to be exercised by beat of drum, all the people, nations, and languages, fell down and worshipped the golden image. And no marvel when it was proclaimed, That whosoever would not worship this golden image should be immediately thrown into the midst of a burning fiery furnace, ready prepared for that purpose, Da 3:6. Here were the charms of music to allure them into a compliance and the terrors of the fiery furnace to frighten them into a compliance. Thus beset with temptation, they all yielded. Note, That way that sense directs the most will go; 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. And by such methods as these false worship has been set up and maintained.
8-18
The Hebrew Princes Accused; Fortitude of the Jewish Princes (587 BC)
ヘブルのつかさたちの告発；ユダヤのつかさたちの勇気（紀元前587年）
⁸ その時、あるカルデヤ人たちが近づいて来て、ユダヤ人たちを訴えた。
⁹ 彼らは答えてネブカデレザル王に言った。王よ、とこしえに生き長らえられよ。
¹⁰ 王よ、あなたは布告を発し、角笛、笛、琴、三角琴、立琴、洋琴、およびすべての音楽の音を聞くすべての者は、金の像を拝み、これにひれ伏すべきであると命じられた。
¹¹ ひれ伏して拝まない者は、燃える火の炉の中に投げ込まれる、と。
¹² 王よ、あなたがバビロンの州の事務の上に立てられたユダヤ人、シャデラク、メシャク、アベデ・ネゴがいます。王よ、これらの者はあなたを敬いません。彼らはあなたの神々に仕えず、あなたが立てた金の像を拝みません。
¹³ するとネブカデレザルは激しく怒り、シャデラク、メシャク、アベデ・ネゴを連れて来るよう命じた。彼らはこれらの者を王の前に連れて来た。
¹⁴ ネブカデレザルは彼らに語って言った。シャデラク、メシャク、アベデ・ネゴよ。お前たちはわたしの神々に仕えず、わたしが立てた金の像を拝まないというのは本当か。
¹⁵ さあ、お前たちが角笛、笛、琴、三角琴、立琴、洋琴、およびすべての音楽の音を聞く時に、わたしが造った像を拝むためにひれ伏す用意ができているなら、よろしい。しかし拝まないなら、お前たちはただちに燃える火の炉の中に投げ込まれるであろう。わたしの手から救い出す神が、いずこにいるというのか。
¹⁶ シャデラク、メシャク、アベデ・ネゴは答えて王に言った。ネブカデレザルよ、この事についてあなたにお答えする必要はありません。
¹⁷ もしそうであれば、わたしたちの仕える神は、燃える火の炉からわたしたちを救い出すことがおできになります。そして王よ、神はわたしたちをあなたの手から救い出されるでしょう。
¹⁸ しかし、もしそうでなくても、王よ、ご承知ください。わたしたちはあなたの神々に仕えず、あなたが立てた金の像を拝みませんことを。
シャデラク、メシャク、アベデ・ネゴがこの集会にいたことは不思議である。おそらく何のために召集されたかを知っていたであろうのに。ダニエルは不在であったと推測できる。その業務に呼ばれるか、王から退く許可を得ていたか。あるいは彼が王の寵みにおいてこれほど高かったので、だれも彼の不承服について文句を言えなかったと仮定するか。しかし彼の同僚たちはなぜ道を避けなかったのか。確かに彼らはできる限り王の命令に従おうとし、このひどい偶像礼拝に対する公のあかしを立てる用意があったからである。彼らは像にひれ伏さないことで十分とは思わず、役職にある者として、それが彼らの主君である王の立てた像で、それを拝む者には金の像となるものであっても、それに立ち向かう義務があると考えた。さて、
I. あるカルデヤ人たちによって、これらの三人の紳士が王の布告に従わなかったという情報が王にもたらされる。Da 3:8。おそらく彼らを訴えたこれらのカルデヤ人は、特にカルデヤ人と呼ばれたあの魔術師や呪文師（Da 2:2）のうちの何人かで、ダニエルが彼らの影を薄くしたため、その同僚たちも同様であったことから、ダニエルの同僚たちに恨みを抱いていた。彼らの祈りによって、これらのカルデヤ人のいのちを救ったあわれみが得られたのに、見よ、彼らは悪をもって善に報いる！ 彼らの愛のゆえに彼らは敵となる。このようにエレミヤは神の前に立って、彼らのために良いことを語った。その後彼らは彼のいのちのために穴を掘った。Jer 18:20。このような恩知らずな人間に出会っても驚いてはならない。あるいはおそらく彼らは、彼らが昇進した地位を期待していたカルデヤ人であり、その昇進をねたんだ。ねたみの前にだれが立ち得ようか。彼らは王の布告について、その威厳へのあらゆる敬意と、いつものお世辞—王よ、とこしえに生き長らえられよ—をもって王自身に訴える（まるで彼らは王の誉れと利益に仕えることのみを目的としているかのように。実際には王とその王国の滅びを危うくする所に彼を駆り立てていたが）。彼らは願い出る。1. 最近制定した法律を思い出させるため。国や言語の例外なく、あらゆる者がこの金の像を拝むためにひれ伏すべきであること。また不服従者に法律によって加えられる罰—燃える火の炉の中に投げ込まれること—をも。Da 3:10-11。これが法律であったことは否定できない。義しい法律であったかどうかは考慮されるべきである。2. この三人—シャデラク、メシャク、アベデ・ネゴ—がこの布告に従わなかったことを知らせるため。Da 3:12。おそらくネブカデレザルは法律を作る時に彼らを陥れる特別な意図を持っていなかった。そうであれば自ら彼らに目を留め、この情報を必要としなかったであろう。しかし彼らの敵は彼らに対する機会を求め、これにしがみつき、進んで彼らを訴えた。事を重くし、王をいっそう彼らに怒らせるために、(1) 彼らは犯罪者が昇進した尊厳を思い出させた。彼らはユダヤ人、外国人、捕囚、軽べつされた国民と宗教の人であったが、王は彼らをバビロンの州の事務の上に立てた。それゆえ彼らが王の寵みをこれほど多くあずかりながら王の命令に従わないことは、非常に恩知らずで、許し難い不遜なことであった。その上、彼らの高い地位は彼らの拒否をいっさら目立つものにした。それは悪い例となり、他に悪い影響を与えたであろう。それゆえ厳しく処罰される必要があった。このように、無実の人々に対して十分に怒っている君たちの周りには、通常彼らをさらに悪くしようとする者が多すぎる。(2) 彼らはそれが悪意をもって、反抗的に、彼とその権威を軽べつしてなされたと示唆した。「彼らはあなたを敬いません。彼らはあなたの仕える神々に仕えず、あなたが立てた金の像を拝まないからです」
II. これらの三人の敬虔なユダヤ人は直ちに王の前に連れて来られ、この情報に基づいて告発され、尋問される。ネブカデレザルは大いに怒り、激しく怒って彼らを捕らえるよう命じた。Da 3:13。この強大な君がこれほど多くの国民を支配していたことは、彼が同時に自分の霊を支配していなかったという点で、なんにその誉れとなったことか。彼に服属し、捕囚である者がこれほど多くいた時に、彼自身は自分の野獣のような情欲の完全な奴隷であり、それらに捕らえられていた！ 理性によって支配され得なかった者が、理性的な人間を支配するのにいかに不適であったことか！ これらの三人が今その神々に仕えないと聞いても驚くには当たらなかった。彼らがかつて仕えたことがないこと、そして彼らが常に固く守ってきた宗教がそれを禁じていることを彼はよく知っていたからである。また彼らがその権威を軽べつする意図を持っていたと考える理由もなかった。彼らはすべての点で君としての彼に敬意と忠義を示していたからである。しかしこの時、彼が金の像を奉献するという信仰の務めの最中に、このように激しく怒り、これほどまでに自分を乱すことは、特に時節にかなわなかった。人の分別は少なくともこの怒りを延ばしたと思うであろう。真の信仰は霊を鎮め、静め、穏やかにする。しかし迷信と偽りの神々への信仰は、人の情欲を煽り、怒りと激怒を吹き込み、彼らを獣に変える。王の怒りは獅子のほえるようである。この王の怒りもそうであった。しかしこれほど熱くなっている時に、これらの三人は彼の前に連れて来られ、恐れぬ勇気と揺るぎない堅実さをもって現れた。
III. 事は短く彼らの前に置かれ、彼らが従うかどうかが問われる。1. 王は彼らが他の者がする時に金の像を拝まなかったことが真実かどうかを問うた。Da 3:14。「わざとか」ある者はそう読む。「故意で熟慮してなされたのか、それただの不注意によるのか、わたしの神々に仕えなかったのか。わたしが養い育てたお前たち、わたしの費用で教育され、維持されたお前たち、わたしがこれほど親切にし、これほどのことをしたお前たち、知恵でこれほどの評判があり、それゆえ君に対する義務をよりよく知るべきであったお前たち。なに、お前たちはわたしの神々に仕えず、わたしが立てた金の像を拝まないのか」と。次のことに注意せよ。神のしもべたちの神への忠実さは、しばしばその敵や迫害者たちの驚きであった。彼らはお前たちと共に同じ放縦の走りに走らないことを不思議に思う。
- 彼らに新しい試みを認めることを望んだ。もしそれ以前にわざとしなかったとしても、第二の思いで考えを変えるかもしれない。それゆえ今彼らがどのような立場にあるかが繰り返される。Da 3:15。(1) 王は彼らを服従に和らげるために、彼らのためだけに再び音楽を奏でることを望む。もしおんじゃまと同じように耳を塞がないで、魅了する者の声に聞き従い、金の像を拝むなら、結構である。以前の怠慢は赦される。しかし、(2) 王は彼らが拒否を固持するなら、直ちに火の炉に投げ込まれ、一時間の猶予さえ持たないと決心している。このように事は小さな範囲にある—曲がるか、焼けるか。そして彼らが自分たちの神への信頼によって拒否を強くしていることを知っていたので、彼は insolently 厚かましく神に挑戦した。「わたしの手からお前たちを救い出す神が、いずこにいるというのか。できるならそうしてもらおう」今や彼はかつて認めたこと—彼らの神は神々の神であり王たちの主であること（Da 2:47）—を忘れた。誇り高い者は今でもパロのように言う用意がある。「主とはだれだ。その声に聞き従うべきは」あるいはネブカデレザルのように。「主とはだれだ。その力を恐れるべきは」
IV. 彼らは彼らの答えを与える。彼らは皆それに同意する。依然として金の像を拝わないという決意に固く立って。Da 3:16-18。ここにほとんど比類のない勇気と大いなる心の実例がある。私たちはこれらを三人の子どもたちと呼ぶ（実際に若い男たちであったが）。むしろ三人の戦士、神の人間の間の王国の勇士の最初の三人と呼ぶべきである。彼らは金の像を拝む者たちに対して激しい熱や怒りに駆られることなく、彼らを侮辱したり怒らせたりしなかった。また軽率に試みに飛び込み、殉教を求めて道を外れたりもしなかった。しかし正当に火の試みに呼ばれた時、彼らは勇ましく、そのような良い大義のために苦しむ者にふさわしい振る舞いと勇気をもって自らを処した。王はこの偶像を作るにおいてこれほど大胆に悪かったが、彼らはそれに反対するあかしにおいてこれほど大胆に良かった。彼らは見事に感情を保ち、王を暴君や偶像礼拝者と呼ばない（神の大義は人の怒りを必要としない）。しかし模範的な冷静さと沈着さをもって、思慮深くその答えを与え、それに固執することを決意する。観察せよ。
1. 死の恵み深く寛大な軽べつ、そして彼らが置かれたジレンマを見る高貴な無関心。「ネブカデレザルよ、この事についてあなたにお答えする必要はありません」彼らは不機嫌に答えを拒否するのでも、黙秘するのでもない。しかし気にかけていないことを告げる。「答えは必要ない（ある者はそう読む）。彼らは服従しないと決意し、王はしなければ死ぬと決意している。それゆえ事は決まっており、なぜ議論するのか。しかしこう読むのが良い。「わたしたちはあなたのために答えを探す必要はない。備えて来た」(1) 彼らは答えの内容について熟慮する時を必要としなかった。服従するかどうかを少しもためらわなかったからである。それは生死の問題であり、決意する前に少し考えることができたと思われる。いのちは望ましく、死は恐ろしい。しかし事の場合の罪と義務が第二の戒めの文字によって直ちに決定され、何が正しいかに疑う余地がなかった時、場合の生死は考慮されるべきではなかった。次のことに注意せよ。罪を避けようとする者は誘惑と話してはならない。私たちが誘惑され、あるいは脅されて引き起こされるものが明らかに悪である時、その申し出は怒りと忌み嫌いをもって拒絶されるべきであり、理由と論じられるべきではない。ためらわずに、キリストが教えられたように言え。「サタンよ、わたしのうしろに退け」(2) 彼らはどのように言葉を構えるかを案じる時を必要としなかった。神の弁護者として、その大義においてあかしするために呼び出された時、その同じ時に何を語るべきかが与えられることを疑わなかった。Mt 10:19。彼らは直接の答えが期待されている時に evasive 曖昧な答えを案じていたのではない。いや、王に固執しないよう懇願するようでもない。彼らの答えにはお世辞のようなものは何もない。訴えた者たちがそうしたように王よ、とこしえに生き長らえられよで始めるのではない。ad captandam benevolentiam—良い機嫌にさせるための巧みな示唆もない。すべて平明で率直なもの。「ネブカデレザルよ、わたしたちはあなたにお答えする必要はありません」次のことに注意せよ。義務を主な関心事とする者は、結果について気にかける必要はない。
2. 神への信仰の確信と神への依存。Da 3:17。これが彼らを死の—荘厳な死、すべての恐ろしさを持つ死—軽べつにおいてこれほど見ることを可能にした。彼らは生ける神に信頼し、その信仰によって罪を犯すよりは苦しむことを選んだ。それゆえ王の怒りを恐れず、耐えた。信仰によって見えない方に目を向けていたから（Heb 11:25,27）。「もしそうであれば、もしこの苦境に追い込まれ、あなたの神々に仕えなければ火の炉に投げ込まれるなら、その時知れ」(1) 「あなたの神々を拝まなくても、わたしたちは無神論者ではない。わたしたちが ours わたしたちのものと呼べる神がいる。その方に忠実に固く立つ」(2) 「わたしたちはこの神に仕える。その方の誉れのために自分をささげ、その方のわざに雇い、その方に守られ、備えられ、報いられることを頼りにする」(3) 「この神が燃える火の炉からわたしたちを救い出すことがおできになることを確信する。されるかどうかにかかわらず、炉に投げ込まれるのを防ぐか、そこから救い出すことができると」次のことに注意せよ。神の忠実なしもべは、その奉仕において彼らを支え、彼らに向けられたすべての力を制御し、支配する力ある主人である神を見いだす。「主よ、もし御心なら、おできになる」(4) 「神はわたしたちを救い出されると希望する理由がある」。一つには、偶像礼拝者のこれほど広大な出現の中で、その大いなる御名の誉れのために彼らを救うことが非常にふさわしいからであり、もう一つにはネブカデレザルがそれをするよう神に挑戦したから—わたしの手からお前たちを救い出す神が、いずこにいるというのか。神は時に、その民の祈りの答えとしてだけでなく、敵の冒とくを沈黙させるためにも、素晴らしく現われる。Ps 74:18-22, De 32:27。「しかし、もし火の炉から救い出されなくても、あなたの手から救い出される」ネブカデレザルは体を苦しめ殺すことしかできず、それ以上は何もできない。その時彼らはその手の届かない所に出て、その手から救い出される。次のことに注意せよ。神についての良い思いと、神と共にいる間は神が共にいるとの完全な確信は、苦難を通り抜けるのに大いに役立つ。もし神が私たちのためにいてくださるなら、人が私たちになし得ることを恐れる必要はない。神は死からか、死において救い出されるであろう。
3. 結果が何であれ、彼らの原理に固く立つ決意（Da 3:18）。「しかし、もしそうでなくても、神が火の炉から救い出すことをふさわしいとお考えにならなくても（できることを知っているが）、あなたの手に陥り、あなたの手で倒れるに任せられても、王よ、ご承知ください。わたしたちは仕えない。これらの神々に。たとえそれらがあなたの神々であっても。この金の像を拝みません。たとえあなた自身がそれを立てたとしても」彼らはその宗教を恥じず、また恐れず、王に面と向かって彼らが恐れず、従わないと告げる。もし肉と血に相談していたなら、服従に至るために多くが言えたであろう。特に死を避ける道が他になく、これほどの死であった時に。(1) 彼らは自分の神を否むことやその礼拝を捨てることを求められたのではない。いや、言葉による表明や宣言でこの金の像を神と認めることにも。ただその前にひれ伏すことであった。彼らはイスラエルの神のために心の中に密かな留保を持ち、内面的にはこの偶像礼拝を忌み嫌いながら、ナアマンがリンモンの家でひれ伏したようにできた。(2) 彼らは偶像礼拝の道に陥るのではなかった。求められたのは単一の行為だけで、一分で終わり、危険は過ぎ、後でその悲しみを宣言できた。(3) 命じた王は絶対的な力を持っていた。彼らは家臣としてだけでなく捕囚としてその下にあった。もししても、それは純粋に強制と脅迫によるもので、彼らを言い訳するのに役立った。(4) 彼は彼らの恩人であった。教育し昇進させた。感謝のゆえに、たとえ良心の一点を strain 引き伸ばすことであっても、できる限り進むべきであった。(5) 彼らは今見知らぬ国に追いやられ、そう追いやられた者たちには事実上「行って、ほかの神々に仕えよ」と言われた。1Sa 26:19。その性質において彼らはほかの神々に仕えると想定され、それがさばきの一部とされた。De 4:28。流れがこれほど強い時に、下流に流されても許されたかもしれない。(6) 彼らの王たち、つかさたち、父祖たち、いや祭司たちさえ、神の神殿に偶像を立て、そこで拝み、ひれ伏すだけでなく、祭壇を建て、香をたき、いけにえを—その子どもたちさえ—ささげたのではなかったか。十部族のすべてが、長い間、ダンとベテルで金の神々を拝んだのではなかったか。そして彼らが父祖たちよりも厳格でなければならないのか。Communis error facit jus—すべての者がする事は正しくなければならない。(7) もし従えば、いのちを救い、地位を保ち、そうしてバビロンの同胞のために大いなる奉仕をし、長くそれをする能力を持つことができた。彼らは若く、昇りつつある者であったから。しかし神の一つの御言葉に、これらやさらに多くのこのような肉的論理に答え、沈黙させるに十分なものがある。「あなたはいかなる像にもひれ伏してはならない。それらを拝んではならない」彼らは人ではなく神に従わなければならないことを知っている。罪を犯すよりは苦しむべきであり、善が来るために悪をしてはならない。それゆえこれらの事は彼らを動かさない。彼らはその不義の中に生きるより、その誠実の中に死ぬことを決意する。彼らの同胞がまだ自国の地で選択によって像を拝んでいた間に、彼らはバビロンで強制によってそれに至らされなかった。あたかもantiperistasis 反作用によって良いかのように、偶像礼拝の国で偶像礼拝に最も熱心であった。そして真に、すべてを考慮すると、この罪的服従から彼らを救うことは、恵みの王国において、火の炉から救い出すことが自然の王国においてであったのと同じほど大いなる奇跡であった。これらはかつて王の食物で自分を汚さないと決意した者たちであり、今は彼は同じように勇敢に彼の神々で自分を汚さないと決意する。次のことに注意せよ。小さな場合における神と義務への堅実で自己否定的な固執は、より大いなる場合のそれに備え、整える。そしてこれにおいて私たちは決然たるべきである。いかなる口実のもとにも、決して像を拝んではならない。そうする者たちと「同盟」と言ってはならない。
英語原文
The Hebrew Princes Accused; Fortitude of the Jewish Princes (587 BC)
⁸ Wherefore at that time certain Chaldeans came near, and accused the Jews.
⁹ They spake and said to the king Nebuchadnezzar, O king, live for ever.
¹⁰ 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 music, shall fall down and worship the golden image:
¹¹ And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace.
¹² There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.
¹³ Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king.
¹⁴ Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up?
¹⁵ 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 music, 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 Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter.
¹⁷ 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 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.
It was strange that Shadrach, Meshach, and Abednego, would be present at this assembly, when, it is likely, they knew for what intent it was called together. Daniel, we may suppose, was absent, either his business calling him away or having leave from the king to withdraw, unless we suppose that he stood so high in the king's favour that none durst complain of him for his noncompliance. But why did not his companions keep out of the way? Surely because they would obey the king's orders as far as they could, and would be ready to bear a public testimony against this gross idolatry. They did not think it enough not to bow down to the image, but, being in office, thought themselves obliged to stand up against it, though it was the image which the king their master set up, and would be a golden image to those that worshipped it. Now,
I. Information is brought to the king by certain Chaldeans against these three gentlemen that they did not obey the king's edict, Da 3:8. Perhaps these Chaldeans that accused them were some of those magicians or astrologers that were particularly called Chaldeans (Da 2:2) who bore a grudge to Daniel's companions for his sake, because he had eclipsed them, and so had these companions. They by their prayers had obtained the mercy which saved the lives of these Chaldeans, and, behold, how they requite them evil for good! for their love they are their adversaries. Thus Jeremiah stood before God, to speak good for those who afterwards dug a pit for his life, Jer 18:20. We must not think it strange if we meet with such ungrateful men. Or perhaps they were such of the Chaldeans as expected the places to which they were advanced, and envied them their preferments; and who can stand before envy ? They appeal to the king himself concerning the edict, with all due respect to his majesty, and the usual compliment, O king! live forever (as if they aimed at nothing but his honour, and to serve his interest, when really they were putting him upon that which would endanger the ruin of him and his kingdom); they beg leave, 1. To put him in mind of the law he had lately made, That all manner of persons, without exception of nation or language, should fall down and worship this golden image; they put him in mind also of the penalty which by the law was to be inflicted upon recusants, that they were to be cast into the midst of the burning fiery furnace, Da 3:10,11. It cannot be denied but that this was the law; whether a righteous law or no ought to be considered. 2. To inform him that these three men, Shadrach, Meshach, and Abednego, had not conformed to this edict, Da 3:12. It is probable that Nebuchadnezzar had no particular design to ensnare them in making the law, for then he would himself have had his eye upon them, and would not have needed this information; but their enemies, that sought an occasion against them, laid hold on this, and were forward to accuse them. To aggravate the matter, and incense the king the more against them, (1.) They put him in mind of the dignity to which the criminals had been preferred. Though they were Jews, foreigners, captives, men of a despised nation and religion, yet the king had set them over the affairs of the province of Babylon. It was therefore very ungrateful, and an insufferable piece of insolence, for them to disobey the king's command, when they had shared so much of the king's favour. And, besides, the high station they were in would make their refusal the more scandalous; it would be a bad example, and have a bad influence upon others; and therefore it was necessary that it should be severely animadverted upon. Thus princes that are incensed enough against innocent people commonly have but too many about them who do all they can to make them worse. (2.) They suggest that it was done maliciously, contumaciously, and in contempt of him and his authority: "They have set no regard upon thee; for they serve not the gods which thou servest, and which thou requirest them to serve, nor worship the golden image which thou hast set up."
II. These three pious Jews are immediately brought before the king, and arraigned and examined upon this information. Nebuchadnezzar fell into a great passion, and in his rage and fury commanded them to be seized, Da 3:13. How little was it the honour of this mighty prince that he had rule over so many nations when at the same time he had no rule over his own spirit, that there were so many who were subjects and captives to him when he was himself a perfect slave to his own brutish passions and led captive by them! How unfit was he to rule reasonable men who could not himself be ruled by reason! It needed not be a surprise to him to hear that these three men did not now serve his gods, for he knew very well they never had served them, and that their religion, which they had always adhered to, forbade them to do it. Nor had he any reason to think that they designed any contempt of his authority, for they had in all instances shown themselves respectful and dutiful to him as their prince. But it was especially unseasonable at this time, when he was in the midst of his devotions, dedicating his golden image, to be in such a rage and fury, and so much to discompose himself. The discretion of a man, one would think, should at least have deferred this anger. True devotion calms the spirit, quiets and meekens it; but superstition, and a devotion to false gods, inflame men's passions, inspire them with rage, and fury, and turn them into brutes. The wrath of a king is as the roaring of a lion; so was the wrath of this king; and yet, when he was in such a heat, these three men were brought before him, and appeared with an undaunted courage, and unshaken constancy.
III. The case is laid before them in short, and it is put to them whether they will comply or no. 1. The king asked them whether it was true that they had not worshipped the golden image when others did, Da 3:14. "Is it of purpose?" so some read it. "Was it designedly and deliberately done, or was it only through inadvertency, that you have not served my gods? What! you that I have nourished and brought up, that have been educated and maintained at my charge, that I have been so kind to and done so much for, you that have been in such reputation for wisdom, and therefore should better have known your duty to your prince; what! do not you serve my gods nor worship the golden image which I have set up?" Note, The faithfulness of God's servants to him has often been the wonder of their enemies and persecutors, who think it strange that they run not with them to the same excess of riot. 2. He was willing to admit them to a new trial; if they did on purpose not do it before, yet, it may be, upon second thoughts, they will change their minds; it is therefore repeated to them upon what terms they now stand, Da 3:15. (1.) The king is willing that music shall play again, only for their sakes, to soften them into a compliance; and if they will not, like the deaf adder, stop their ears, but will hearken to the voice of the charmers and will worship the golden image, well and good; their former omission shall be pardoned. But, (2.) The king is resolved, if they persist in their refusal, that they shall immediately be cast into the fiery furnace, and shall not have so much as an hour's reprieve. Thus does the matter lie in a little compass—Turn, or burn; and, because he knew they buoyed themselves up in their refusal with a confidence in their God, he insolently set him a defiance: "And who is that God that shall deliver you out of my hands? Let him, if he can." Now he forgot what he himself once owned, that their God was a God of gods and a Lord of kings, Da 2:47. Proud men are still ready to say, as Pharaoh, Who is the Lord that I should obey his voice? or, as Nebuchadnezzar, Who is the Lord, that I should fear his power?
IV. They give in their answer, which they all agree in, that they still adhere to their resolution not to worship the golden image, Da 3:16-18. We have here such an instance of fortitude and magnanimity as is scarcely to be paralleled. We call these the three children (and they were indeed young men), but we should rather call them the three champions, the first three of the worthies of God's kingdom among men. They did not break out into any intemperate heat or passion against those that did worship the golden image, did not insult or affront them; nor did they rashly thrust themselves upon the trial, or go out of their way to court martyrdom; but, when they were duly called to the fiery trial, they acquitted themselves bravely, with a conduct and courage that became sufferers for so good a cause. The king was not so daringly bad in making this idol, but they were as daringly good in witnessing against it. They keep their temper admirably well, do not call the king a tyrant or an idolater (the cause of God needs not the wrath of man), but, with an exemplary calmness and sedateness of mind, they deliberately give in their answer, which they resolve to abide by. Observe,
1. Their gracious and generous contempt of death, and the noble negligence with which they look upon the dilemma that they are put to: O Nebuchadnezzar! we are not careful to answer thee in this matter. They do not in sullenness deny him an answer, nor stand mute; but they tell him that they are in no care about it. There needs not an answer (so some read it); they are resolved not to comply, and the king is resolved they shall die if they do not; the matter therefore is determined, and why should it be disputed? But it is better read, "We want not an answer for thee, nor have it to seek, but come prepared." (1.) They needed no time to deliberate concerning the matter of their answer; for they did not in the least hesitate whether they should comply or no. It was a matter of life and death, and one would think they might have considered awhile before they had resolved; life is desirable, and death is dreadful. But when the sin and duty that were in the case were immediately determined by the letter of the second commandment, and no room was left to question what was right, the life and death that were in the case were not to be considered. Note, Those that would avoid sin must not parley with temptation. When that which we are allured or affrighted to is manifestly evil the motion is rather to be rejected with indignation and abhorrence than reasoned with; stand not to pause about it, but say, as Christ has taught us, Get thee behind me, Satan. (2.) They needed no time to contrive how they should word it. While they were advocates for God, and were called out to witness in his cause, they doubted not but it should be given them in that same hour what they should speak, Mt 10:19. They were not contriving an evasive answer, when a direct answer was expected from them; no, nor would they seem to court the king not to insist upon it. Here is nothing in their answer that looks like compliment; they begin not, as their accusers did, with, O king! live for ever, no artful insinuation, ad captandam benevolentiam—to put him into a good humour, but every thing that is plain and downright: O Nebuchadnezzar! we are not careful to answer thee. Note, Those that make their duty their main care need not be careful concerning the event.
2. Their believing confidence in God and their dependence upon him, Da 3:17. It was this that enabled them to look with so much contempt upon death, death in pomp, death in all its terrors: they trusted in the living God, and by that faith chose rather to suffer than to sin; they therefore feared not the wrath of the king, but endured, because by faith they had an eye to him that is invisible (Heb 11:25,27): "If it be so, if we are brought to this strait, if we must be thrown into the fiery furnace unless we serve thy gods, know then," (1.) "That though we worship not thy gods yet we are not atheists; there is a God whom we can call ours, to whom we faithfully adhere." (2.) "That we serve this God; we have devoted ourselves to his honour; we employ ourselves in his work, and depend upon him to protect us, provide for us, and reward us." (3.) "That we are well assured that this God is able to deliver us from the burning fiery furnace; whether he will or no, we are sure that he can either prevent our being cast into the furnace or rescue us out of it." Note, The faithful servants of God will find him a Master able to bear them out in his service, and to control and overrule all the powers that are armed against them. Lord, if thou wilt, thou canst. (4.) "That we have reason to hope he will deliver us," partly because, in such a vast appearance of idolaters, it would be very much for the honour of his great name to deliver them, and partly because Nebuchadnezzar had defied him to do it—Who is that God that shall deliver you? God sometimes appears wonderfully for the silencing of the blasphemies of the enemy, as well as for the answering of the prayers of his people, Ps 74:18-22, De 32:27. "But, if he do not deliver us from the fiery furnace, he will deliver us out of thy hand." Nebuchadnezzar can but torment and kill the body, and after that, there is no more that he can do; then they are got out of his reach, delivered out of his hand. Note, Good thoughts of God, and a full assurance that he is with us while we are with him, will help very much to carry us through sufferings; and, if he be for us, we need not fear what man can do unto us; let him do his worst. God will deliver us either from death or in death.
3. Their firm resolution to adhere to their principles, whatever might be the consequence (Da 3:18): "But, if not, though God should not think fit to deliver us from the fiery furnace (which yet we know he can do), if he should suffer us to fall into thy hand, and fall by thy hand, yet be it known unto thee, O king! we will not serve these gods, though they are thy gods, nor worship this golden image, though thou thyself hast set it up." They are neither ashamed nor afraid to own their religion, and tell the king to his face that they do not fear him, they will not yield to him; had they consulted with flesh and blood, much might have been said to bring them to a compliance, especially when there was no other way of avoiding death, so great a death. (1.) They were not required to abjure their own God, or to renounce his worship, no, nor by any verbal profession or declaration to own this golden image to be a god, but only to bow down before it, which they might do with a secret reserve of their hearts for the God of Israel, inwardly detesting this idolatry, as Naaman bowed in the house of Rimmon. (2.) They were not to fall into a course of idolatry; it was but one single act that was required of them, which would be done in a minute, and the danger was over, and they might afterwards declare their sorrow for it. (3.) The king that commanded it had an absolute power; they were under it, not only as subjects, but as captives; and, if they did it, it was purely by coercion and duress, which would serve to excuse them. (4.) He had been their benefactor, had educated and preferred them, and in gratitude to him they ought to go as far as they could, though it were to strain a point, a point of conscience. (5.) They were now driven into a strange country, and to those that were so driven out it was, in effect, said, Go, and serve other gods, 1Sa 26:19. It was taken for granted that in their disposition they would serve other gods, and it was made a part of the judgment, De 4:28. They might be excused if they should go down the stream, when it is so strong. (6.) Did not their kings, and their princes, and their fathers, yea, and their priests too, set up idols even in God's temple, and worship them there, and not only bow down to them, but erect altars, burn incense, and offer sacrifices, even their own children, to them? Did not all the ten tribes, for many ages, worship gods of gold at Dan and Bethel? And shall they be more precise than their fathers? Communis error facit jus—What all do must be right. (7.) If they should comply, they would save their lives and keep their places, and so be in a capacity to do a great deal of service to their brethren in Babylon, and to do it long; for they were young men, and rising men. But there is enough in that one word of God wherewith to answer and silence these and many more such like carnal reasonings: Thou shalt not bow down thyself to any images, nor worship them. They know they must obey God rather than man; they must rather suffer than sin, and must not do evil that good may come. And therefore none of these things move them; they are resolved rather to die in their integrity than live in their iniquity. While their brethren, who yet remained in their own land, were worshipping images by choice, they in Babylon would not be brought to it by constraint, but, as if they were good by antiperistasis, were most zealous against idolatry in an idolatrous country. And truly, all things considered, the saving of them from this sinful compliance was as great a miracle in the kingdom of grace as the saving of them out of the fiery furnace was in the kingdom of nature. These were those who formerly resolved not to defile themselves with the king's meat, and now they as bravely resolve not to defile themselves with his gods. Note, A stedfast self-denying adherence to God and duty in less instances will qualify and prepare us for the like in greater. And in this we must be resolute, never, under any pretence whatsoever, to worship images, or to say "A confederacy" with those that do so.
19-27
The Three Hebrews in the Furnace; Deliverance from the Furnace (587 BC)
火の炉の中の三人のヘブル人／火の炉からの救出（紀元前587年）
¹⁹ そのときネブカデネザルは怒りに満ち、シャドラク、メシャク、アベデネゴに対してその顔の色が変わった。そこで彼は命じて、炉をいつもの七倍も強く熱させた。
²⁰ そして彼は軍隊の中の最も力強い者たちに、シャドラク、メシャク、アベデネゴを縛って、燃えている火の炉の中に投げ入れるよう命じた。
²¹ するとこの者たちは上着、ズボン、帽子、その他の衣を着たまま縛られ、燃えている火の炉の真中に投げ入れられた。
²² 王の命令が緊急であったため、また炉が非常に熱かったため、シャドラク、メシャク、アベデネゴを担いだその者たちを火の炎は殺した。
²³ そしてシャドラク、メシャク、アベデネゴのこの三人は、縛られたまま燃えている火の炉の真中に落ち込んだ。
²⁴ そのときネブカデネザル王は驚き、急いで立ち上がり、議官たちに語って言った。われわれは縛られた三人を火の中に投げ入れなかったか。彼らは王に答えて言った。王よ、そのとおりです。
²⁵ 彼は答えて言った。見よ、わたしは四人の者が縛られずに火の中を歩いているのを見る。彼らには何の害もなく、第四の者の姿は神の子のようである。
²⁶ そこでネブカデネザルは燃えている火の炉の口に近づき、語って言った。いと高き神のしもべシャドラク、メシャク、アベデネゴよ、出てきて、ここに来なさい。するとシャドラク、メシャク、アベデネゴは火の中から出てきた。
²⁷ 君たち、総督、将軍、王の議官たちが集まって来て、この人たちを見た。火は彼らの体に力を持たず、彼らの頭の毛一本も焦げず、その上着も変わらず、火の臭いも彼らに移っていなかった。
これらの節には次のことがある。
I\. これら三人の神の忠実なしもべを火の炉に投げ入れること。ネブカデネザル自身、真の神についてこれほど多くを知り、認めていたので、彼の誇りと虚栄がこの金の像を作らせ、礼拝させるために立てたとしても、これらの若者たちが今語ったこと（かつて彼がすべての知者たちよりも賢いと見出した者たち）が彼の確信を呼び覚まし、少なくとも彼らを許すよう促すだろうと思われた。しかしそれはまったく逆であった。1. 彼らの語ったことに納得するどころか、彼は激怒し、いっそう凶暴になった（Da 3:19）。それは彼を怒りに満ちさせ、これらの者に対して顔の色を変えさせた。 note、獣のような情欲は甘やかせば甘やかすほど激しくなり、人の顔つきさえ変える。人の知恵と理性の大きな恥辱となる。ネブカデネザルはこの熱狂の中で、玉座の上の君主や、法廷の上の裁判官の畏るべき威厳を、網の中の野牛の恐ろしい激怒と取り替えた。怒りの中にある人は鏡に自分の顔を見れば、自分の愚かさに赤面し、すべての不快を自分自身に向けるであろう。2. 彼らの品質と名誉ある地位を考慮して彼らの罰を軽くするどころか、それを強めるよう命じた。他の犯罪者のための炉より七倍も強く熱するように。すなわち七倍の燃料を入れるように。それは彼らの死をいっそう苦しくするわけではないが、かえって彼らを早く楽にさせるが、王が彼らの犯罪を他の者の犯罪より七倍も重いと見なすことを示すためであり、それによって彼らの死をいっそう恥ずべきものとする。しかし神はこの暴君の怒りの愚かな例からご自身に栄光をもたらされた。それは彼らの死をいっそう苦しくはしなかったが、彼らの救出をはるかにいっそう輝かしいものとした。3. 彼は彼らを衣のまま縛り、燃えている火の炉の真中に投げ入れるよう命じた。その通りに行われた（Da 3:20,21）。彼らは抵抗したり、あがいたりしないように縛られ、衣のまま縛られた。急いでいたためか、あるいはよりゆっくりと徐々に消費されるように。しかし神の摂理はこれを奇跡の増大のために整えられた。彼らの衣が焦げることさえなかった。彼らは上着つまり外衣、ズボンつまり下穿き、帽子つまりターバンと共に縛られた。彼らの犯罪を憎むように、彼らの衣も彼らと共に焼かれるようにとの意図で。縛られて燃えている火の炉の真中に投げ入れられるとは、なんと恐ろしい死であろうか！（Da 3:23）。それを考えると肉が震え、恐れがつかむ。暴君がこのような罰を科すほど冷酷であったこと、告白者たちが神に対して罪を犯すよりはこれに服従するほど強い心を持っていたことは驚くべきことである。しかしこれは第二の死、もみがらが束にされて投げ入れられる炉、火と硫黄で永遠に燃える池に比べれば何であろうか。ネブカデネザルが炉をできるだけ熱くしたとしても、その中に投げ入れられる者の苦しみは数分で終わる。しかし地獄の火は苦しめるが殺さない。滅びた罪人の痛みはさらに鋭く、彼らの苦しみの煙は永遠に永遠に立ちのぼり、「獣とその像を拝む者」は休みがなく、痛みの中断も停止もない（Re 14:10,11）。このバビロンの獣とその像を拝むことを拒んでこの炉に投げ入れられた者の痛みはまもなく終わったのに。4. これらの者を縛り、炉に投げ入れた力ある者たち自身が、炎によって焼き殺され、あるいは窒息させられたことは注目すべき摂理であった（Da 3:22）。王の命令は緊急であった。彼らを素早く処刑し、確実に行うように。それゆえ彼らは彼らを真中に投げ入れるために炉のまさに口に行こうと決心したが、急いでいたのでそれに応じて身を守る時間を取らなかった。ダニエルへの外典的な追加は、炎が炉の口より四十九キュビト上昇したと言う。おそらく神が風を直接彼らに向け、彼らを窒息させるようにされたのであろう。神はこのように直ちに傷つけられたしもべたちの大義を弁護し、迫害者たちのために復讐された。彼らをその罪の行為のまさにその中で罰し、それによって罰せられた。しかしこれらの者たちは残酷さの道具に過ぎなかった。彼らにそうするよう命じた者がより大きな罪を持っていた。それでも彼らは不正な勅令を実行したことで正しく苦しみ、しかもおそらく喜んでそうし、そのように雇われることを喜んだであろう。ネブカデネザル自身はさらなる清算のために保留された。誇り高い暴君たちが、自分たちが犯した残酷さのためだけでなく、残酷さにおいて周囲の者を雇い、それによって神のさばきにさらしたことのために罰せられる日が来る。
II\. これら三人の神の忠実なしもべを炉から救い出すこと。彼らが縛られて貪るような火の真中に投げ入れられたとき、わたしたちはもはや彼らについて聞くことはないだろう、その骨さえ灰になると結論したであろう。しかし驚くべきことに、シャドラク、メシャク、アベデネゴがなお生きているのを見出す。
1\. ネブカデネザルは彼らが火の中を歩いているのを見つける。彼は驚き、急いで立ち上がった（Da 3:24）。おそらく判決を執行した者たちが殺されたことが彼を驚かせた。当然のことであった。自分の番が次だと思う理由があったから。あるいは彼自身の心の何か説明のつかない印象が彼を驚かせ、急いで立ち上がらせ、炉に行って、投げ入れた者たちがどうなったかを見せた。 note、神はご自身とご自分の民に対して最も心を硬くした者たちをも驚かせることができる。たましいを造られた方は、最も偉大な暴君のたましいにさえ、その剣を近づかせることができる。驚きの中で彼は議官たちを集め、彼らに訴える。「われわれは縛られた三人を火の中に投げ入れなかったか」。これは王だけでなく評議会の命令によってなされたようである。彼らは彼と同意せざるを得ず、彼が強要した。罪と憎悪を彼と分かつために。「王よ、そのとおりです」と彼らは言う。「われわれはそのような処刑がなされるよう命じ、それはなされた」。「しかし今」と王は言う。「わたしは炉をのぞき込み、四人の者が縛られずに火の中を歩いているのを見る」（Da 3:25）。(1.) 彼らは縛めから解き放たれた。彼らの衣さえ焦がさなかった火が、彼らを縛っていた縄を焼き、彼らを自由にした。このように神の民は、敵が彼らを狭め、妨害しようとしたまさにその悩みによって、神の恵みを通して心を広くされる。(2.) 彼らは何の害も受けなかった。不満を言わず、少しの痛みや不快感も感じなかった。炎は彼らを焼かず、煙は彼らを窒息させなかった。炎のただ中にあって以前と同じように生きていた。自然の神が、望まれるときには、自然の力を制御し、ご自身の目的に仕えさせることができるのを見よ。今や恵み深い約束が文字通りに成就した（Isa 43:2）。「あなたが火の中を通るときも、焼かれることはなく、炎はあなたに燃えつくこともない」。信仰によって彼らは火の猛威を消し、悪者の火の矢を消した。(3.) 彼らは火の中を歩いた。炉は大きく、歩く余地があった。彼らは無傷で、歩くことができた。心は安らかで、歩く気持ちがあった。楽園や喜びの園を歩くように。「人は灼ける石の上を歩いて、その足が焼かれないだろうか」（Pr 6:28）。然り、彼らはツロの王が火の石の間を歩いた——火のようにきらめく宝石の間を歩いた（Eze 28:14）——のと同じほどの喜びでそれを行った。彼らは無傷であることを発見して脱出しようと努めるのではなく、火の中で彼らを守られたその神に彼らを火から連れ出すことをゆだね、火のただ中を気にかけることなく歩き回った。外典的な書のひとつは、三人のうちのひとりアザリヤが火の中で祈った祈り（その中で彼はイスラエルの災いと不義を嘆き、民への神の恵みを願う）と、彼ら三人が炎の中で歌った賛美の歌を詳しく伝えている。その両方に注目すべき信心の響きがある。しかしグロティウスとともに、これらは後の時代のあるユダヤ人によって作られたもので、この機会に用いられたものとしてではなく、用いられたかもしれないものとしてのみ作られたと考える理由がある。それゆえにわたしたちはこれらを聖書の一部として正当に退ける。(4.) 火の中で彼らと共にいる第四の者が見られた。その姿はネブカデネザルの判断において神の子のようであった。神聖な方、天からの使者として、しもべとしてではなく子として現れた。御使のようであった（ある人々はそう言う）。御使は神の子たちと呼ばれる（Job 38:7）。この物語の外典的な叙述では、主の御使が炉に下って来たと言われる。そしてネブカデネザルもここで言う（Da 3:28）。神は御使を遣わして彼らを救い出された。ダニエルが穴にいたとき、獅子の口を閉じたのも御使であった（Da 6:22）。しかしある人々は、それは神の永遠の子、契約の御使であり、造られた御使ではないと考える。彼は受肉においてそれを取る前にも、しばしばわたしたちの性質において現れた。そして今ほど時宜を得たことはなく、時の満ちる前にこの世への彼の大いなる使いの、これほど適切な示唆と前兆を与えることはなかった。選ばれた者たちを火から救い出すために、彼は来て、火の中で彼らと共に歩かれたのである。 note、キリストのために苦しむ者は、その苦しみの中、火の炉の中においてさえ、死の陰の谷においてさえ、キリストの恵み深い臨在を持つ。それゆえにそこにおいてさえ悪を恐れるに及ばない。ここにおいてキリストは、ご自分の民に対してなされる事はご自身に対してなされるとして受け取られることを示された。だれが彼らを炉に投げ入れても、事実上彼を投げ入れるのである。「わたしはイエスである。あなたが迫害している者」（Isa 63:9）。
2\. ネブカデネザルは彼らを炉から呼び出す（Da 3:26）。彼は燃えている火の炉の口に近づき、「出てきて、ここに来なさい」と命じる。「出て来い、来なさい」（ある人々はそう読む）。彼は多くの優しさと配慮をもって語り、彼らに手を貸して助け出す用意をする。彼は彼らの奇跡的な保存によって、彼らを炉に投げ入れたことが悪であったことを確信する。それゆえ彼らを密かに追い出すことはしない。いや、確かに、自ら来て彼らを連れ出す（Ac 16:37）。彼が与える敬意ある称号を観察しよう。彼が激怒し彼らに対して怒っていたとき、おそらく彼らを反逆者、裏切り者、そして思いつく限りの悪い名で呼んだであろう。しかし今、彼は彼らをいと高き神のしもべとして認める。いまや彼らをご自身の手から救い出す力があることを現された神。 note、遅かれ早かれ、神は最も誇り高い人々に、ご自身がいと高き神であり、彼らの上におられ、彼らが誇り高く、思い上がって事をする事柄においてさえ、彼らには手に負えないことを確信させる（Ex 18:11）。彼はまた、だれがご自分のしもべであるかを知らせ、彼らを認め、彼らの味方となる。エリヤは祈った（1Ki 18:36）。「あなたが神であること、わたしがあなたのしもべであることを知らせてください」。ネブカデネザルは今、かつて見捨てた者たちを抱き、彼らが天のお気に入りであることを知って、彼らについて非常に世話をする。 note、迫害者たちが神のしもべに対してなした事は、神が彼らの目を開くとき、できる限り再び取り消さなければならない。神の子のようであった姿の第四の者がどのように退いたか、消え去ったか、目に見えて昇天したかは語られていない。しかし他の三人については、(1.) 彼らが火の中から出てきたことが告げられている。彼らの父アブラハムがカルデヤのウル（すなわち火）から出たように。ユダヤ人の伝承によれば、アブラハムは偶像礼拝を拒んだためにそこに投げ入れられ、そこから救い出された。そして彼の三人の子供たちも同様であった。退院を許されたとき彼らは神を試みて長くとどまることはせず、燃える木片のようにそこから出てきた。(2.) 火によって彼らが少しの損害も受けなかったことが、驚いた観衆のすべての満足のために明らかにされた（Da 3:27）。すべての偉い人たちが集まって彼らを調べ、頭の毛一本さえ焦げていないことを見出した。ここでわたしたちの救い主が、苦しむしもべたちが実質的な損害を受けないという保証のために比喩的に語られたことが、文字通りに真となった（Lu 21:18）。「あなたがたの頭の毛一すじも滅びることはない」。彼らの衣は色を変えることさえせず、火の臭いもしなかった。ましてや彼らの体が少しでも焼かれ、水膨れができることはなかった。いや、火は彼らに力を持たなかった。カルデヤ人は火を太陽の一種の像として礼拝していた。それゆえに今、火を抑制することにおいて、神は彼らの王だけでなく、彼らの神にも軽蔑を注ぎ、「主の声は水の洪水を分かつように火の炎をも分かたれる」（Ps 29:7）、ご自分の民のためにそのただ中を通る道を造られるときに、示された。わたしたちの神のみが焼き尽くす火である（Heb 12:29）。他の火は、神が一言でも命じれば、焼き尽くすことはない。
英語原文
The Three Hebrews in the Furnace; Deliverance from the Furnace (587 BC)
¹⁹ Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated.
²⁰ And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace.
²¹ 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 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 Abednego.
²³ And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace.
²⁴ 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 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 Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.
²⁷ 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 a hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.
In these verses we have,
I. The casting of these three faithful servants of God into the fiery furnace. Nebuchadnezzar had himself known and owned so much of the true God that, one would have thought, though his pride and vanity induced him to make this golden image, and set it up to be worshipped, yet what these young men now said (whom he had formerly found to be wiser than all his wise men) would revive his convictions, and at least engage him to excuse them; but it proved quite otherwise. 1. Instead of being convinced by what they said, he was exasperated, and made more outrageous, Da 3:19. It made him full of fury, and the form of his visage was changed against these men. Note, Brutish passions the more they are indulged the more violent they grow, and even change the countenance, to the great reproach of the wisdom and reason of a man. Nebuchadnezzar, in this heat, exchanged the awful majesty of a prince upon his throne, or a judge upon the bench, for the frightful fury of a wild bull in a net. Would men in a passion but view their faces in a glass, they would blush at their own folly and turn all their displeasure against themselves. 2. Instead of mitigating their punishment, in consideration of their quality and the posts of honour they were in, he ordered it to be heightened, that they should heat the furnace seven times more than it was wont to be heated for other malefactors, that is, that they should put seven times more fuel to it, which, though it would not make their death more grievous, but rather dispatch them sooner, was designed to signify that the king looked upon their crime as seven times more heinous than the crimes of others, and so made their death more ignominious. But God brought glory to himself out of this foolish instance of the tyrant's rage; for, though it would not have made their death the more grievous, yet it did make their deliverance much the more illustrious. 3. He ordered them to be bound in their clothes, and cast into the midst of the burning fiery furnace, which was done accordingly, Da 3:20,21. They were bound, that they might not struggle, or make any resistance, were bound in their clothes, for haste, or that they might be consumed the more slowly and gradually. But God's providence ordered it for the increase of the miracle, in that their clothes were not so much as singed. They were bound in their coats or mantles, their hosen or breeches, and their hats or turbans, as if, in detestation of their crime, they would have their clothes to be burnt with them. What a terrible death was this—to be cast bound into the midst of a burning fiery furnace! Da 3:23. It makes one's flesh tremble to think of it, and horror to take hold on one. It is amazing that the tyrant was so hard-hearted as to inflict such a punishment, and that the confessors were so stout-hearted as to submit to it rather than sin against God. But what is this to the second death, to that furnace into which the tares shall be cast in bundles, to that lake which burns eternally with fire and brimstone? Let Nebuchadnezzar heat his furnace as hot as he can, a few minutes will finish the torment of those who are cast into it; but hell-fire tortures and does not kill. The pain of damned sinners is more exquisite, and the smoke of their torment ascends for ever and ever, and those have no rest, no intermission, no cessation of their pains, who have worshipped the beast and his image (Re 14:10,11), whereas their pain would be soon over that were cast into this furnace for not worshipping this Babylonian beast and his image. 4. It was a remarkable providence that the men, the mighty men, that bound them, and threw them into the furnace, were themselves consumed or suffocated by the flame, Da 3:22. The king's commandment was urgent, that they should dispatch them quickly, and be sure to do it effectually; and therefore they resolved to go to the very mouth of the furnace, that they might throw them into the midst of it, but they were in such haste that they would not take time to arm themselves accordingly. The apocryphal additions to Daniel say that the flame ascended forty-nine cubits above the mouth of the furnace. Probably God ordered it so that the wind blew it directly upon them with such violence that it smothered them. God did thus immediately plead the cause of his injured servants, and take vengeance for them on their persecutors, whom he punished, not only in the very act of their sin, but by it. But these men were only the instruments of cruelty; he that bade them do it had the greater sin; yet they suffered justly for executing an unjust decree, and it is very probable that they did it with pleasure and were glad to be so employed. Nebuchadnezzar himself was reserved for a further reckoning. There is a day coming when proud tyrants will be punished, not only for the cruelties they have been guilty of, but for employing those about them in their cruelties, and so exposing them to the judgments of God.
II. The deliverance of these three faithful servants of God out of the furnace. When they were cast bound into the midst of that devouring fire we might well conclude that we should hear no more of them, that their very bones would be calcined; but, to our amazement, we here find that Shadrach, Meshach, and Abednego, are yet alive.
1. Nebuchadnezzar finds them walking in the fire. He was astonished, and rose up in haste, Da 3:24. Perhaps the slaying of the men that executed his sentence was that which astonished him, as well it might, for he had reason to think his own turn would be next; or it was some unaccountable impression upon his own mind that astonished him, and made him rise up in haste, and go to the furnace, to see what had become of those he had cast into it. Note, God can strike those with astonishment whose hearts are most hardened both against him and against his people. He that made the soul can make his sword to approach to it, even to that of the greatest tyrant. In his astonishment he calls his counsellors about him, and appeals to them. Did we not cast three men bound into the fire? It seems, it was done by order, not only of the king, but of the council. They durst not but concur with him, which he forced them to do, that they might share with him in the guilt and odium? "True, O king!" say they; "we did order such an execution to be done and it was done." "But now," says the king, "I have been looking into the furnace, and I see four men, loose, walking in the midst of the fire," Da 3:25. (1.) They were loosed from their bonds. The fire that did not so much as singe their clothes burnt the cords wherewith they were bound, and set them at liberty; thus God's people have their hearts enlarged, through the grace of God, by those very troubles with which their enemies designed to straiten and hamper them. (2.) They had no hurt, made no complaint, felt no pain or uneasiness in the least; the flame did not scorch them; the smoke did not stifle them; they were alive and as well as ever in the midst of the flames. See how God of nature can, when he pleases, control the powers of nature, to make them serve his purposes. Now was fulfilled in the letter gracious promise (Isa 43:2), When thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee. By faith they quench the violence of the fire, quench the fiery darts of the wicked. (3.) They walked in the midst of the fire. The furnace was large, so that they had room to walk; they were unhurt, so that they were able to walk; their minds were easy, so that they were disposed to walk, as in a paradise or garden of pleasure. Can a man walk upon hot coals and his feet not be burnt? Pr 6:28. Yes, they did it with as much pleasure as the king of Tyrus walked up and down in the midst of his stones of fire, his precious stones that sparkled as fire, Eze 28:14. They were not striving to get out, finding themselves unhurt; but, leaving it to that God who preserved them in the fire to bring them out of it, they walked up and down in the midst of it unconcerned. One of the apocryphal writings relates at large the prayer which Azariah, one of the three, prayed in the fire (wherein he laments the calamities and iniquities of Israel, and entreats God's favour to his people), and the song of praise which they all three sang in the midst of the flames, in both which there are remarkable strains of devotion; but we have reason to think, with Grotius, that they were composed by some Jew of a later age, not as what were used, but only as what might have been used, on this occasion, and therefore we justly reject them as no part of holy writ. (4.) There was a fourth seen with them in the fire, whose form, in Nebuchadnezzar's judgment, was like the Son of God; he appeared as a divine person, a messenger from heaven, not as a servant, but as a son. Like an angel (so some); and angels are called sons of God, Job 38:7. In the apocryphal narrative of this story it is said, The angel of the Lord came down into the furnace; and Nebuchadnezzar here says (Da 3:28), God sent his angel and delivered them; and it was an angel that shut the lions' mouths when Daniel was in the den, Da 6:22. But some think it was the eternal Son of God, the angel of the covenant, and not a created angel. He appeared often in our nature before he assumed it in his incarnation, and never more seasonable, nor to give a more proper indication and presage of his great errand into the world in the fulness of time, than now, when, to deliver his chosen out of the fire, he came and walked with them in the fire. Note, Those that suffer for Christ have his gracious presence with them in their sufferings, even in the fiery furnace, even in the valley of the shadow of death, and therefore even there they need fear no evil. Hereby Christ showed that what is done against his people he takes as done against himself; whoever throws them into the furnace does, in effect, throw him in. I am Jesus, whom thou persecutest, Isa 63:9.
2. Nebuchadnezzar calls them out of the furnace (Da 3:26): He comes near to the mouth of the burning fiery furnace, and bids them come forth and come hither. Come forth, come (so some read it); he speaks with a great deal of tenderness and concern, and stands ready to lend them his hand and help them out. He is convinced by their miraculous preservation that he did evil in casting them into the furnace; and therefore he does not thrust them out privily; no verily, but he will come himself and fetch them out, Ac 16:37. Observe the respectful title that he gives them. When he was in the heat of his fury and rage against them it is probable that he called them rebels, and traitors, and all the ill names he could invent; but now he owns them for the servants of the most high God, a God who now appears able to deliver them out of his hand. Note, Sooner or later, God will convince the proudest of men that he is the most high God, and above them, and too hard for them, even in those things wherein they deal proudly and presumptuously, Ex 18:11. He will likewise let them know are who his servants, and that he owns them and will stand by them. Elijah prayed (1Ki 18:36), Let it be known that thou art God and that I am thy servant. Nebuchadnezzar now embraces those whom he had abandoned, and is very officious about them, now that he perceives them to be the favourites of Heaven. Note, What persecutors have done against God's servants, when God opens their eyes, they must as far as they can undo again. How the fourth, whose form was like the Son of God, withdrew, and whether he vanished away or visibly ascended, we are not told, but of the other three we are informed, (1.) That they came forth out of the midst of the fire, as Abraham their father out of Ur (that is, the fire) of the Chaldees, into which, says this tradition of the Jews, he was cast, for refusing to worship idols, and out of which he was delivered, as those his three children were. When they had their discharge they did not tempt God by staying in any longer, but came forth as brands out of the burning. (2.) That it was made to appear, to the full satisfaction of all the amazed spectators, that they had not received the least damage by the fire, Da 3:27. All the great men came together to view them, and found that there was not so much as a hair of their head singed. Here that was true in the letter which our Saviour spoke figuratively, for an assurance to his suffering servants that they should sustain no real damage (Lu 21:18), There shall not a hair of your head perish. Their clothes did not so much as change colour, nor smell of fire, much less were their bodies in the least scorched or blistered; no, the fire had no power on them. The Chaldeans worshipped the fire, as a sort of image of the sun, so that, in restraining the fire now, God put contempt, not only upon their king, but upon their god too, and showed that his voice divides the flames of fire as well as the floods of water (Ps 29:7), when he pleases to make a way for his people through the midst of it. It is our God only that is the consuming fire (Heb 12:29); other fire, if he but speak the word, shall not consume.
28-30
Nebuchadnezzar Gives Glory to God; Nebuchadnezzar Honours God (587 BC)
ネブカデネザルが神に栄光を帰す／ネブカデネザルが神に誉れを帰す（紀元前587年）
²⁸ そのときネブカデネザルは語って言った。シャデラク、メシャク、アベデネゴの神をほめたたえよ。その方は御使を遣わして、ご自分に信頼したしもべたちを救い出された。彼らは王の言葉を変え、自分の体を渡して、自分の神以外にはいかなる神にも仕えず、拝まなかった。
²⁹ それゆえわたしは布告する。シャデラク、メシャク、アベデネゴの神について何事でも誤って語るすべての民、国民、言語は、切り刻まれ、その家は塵の山とされなければならない。このように救い出すことのできる他の神はないからである。
³⁰ そのとき王はバビロンの州でシャデラク、メシャク、アベデネゴを高く引き上げた。
君主たちと総督たち、この公の場にいたすべての偉人たちが、告白者に好意的ではないと考えられた者たちによって、その体の検査において行った厳密な観察は、この奇跡の明確化と、その中にある神の力と恵みの拡大に大いに貢献した。確かに著しい奇跡が行われたことは明らかであり、わたしたちはそれを否定できない（Ac 4:16）。さてこれがネブカデネザルにどのような影響を与えたかを見よう。
I\. 彼はイスラエルの神に、その礼拝者を保護し、また進んで保護する力ある神として栄光を帰する（Da 3:28）。「シャデラク、メシャク、アベデネゴの神をほめたたえよ。その方のしもべたちが負う忠実な忠誠と、その方が彼らに与えられる力強い保護との両方の誉れを、その方が受けるにふさわしい。そのいずれも、他のいかなる国民とその神々によっても並ぶものがない」。王は自らその方を認め、拝し、すべての者によって認められ、拝されるべきであると考える。シャデラクの神をほめたたえよ。 note、神は、そのみ顔に向かって呪う用意のあった者たちからさえ、その方のほむべきであることの告白を引き出すことができる。1. 彼は神の力の栄光を帰する。最も強く悪意に満ちた敵からその礼拝者を保護する力があったこと。このように救い出すことのできる他の神はない（Da 3:29）。いや、自分が立てたこの金の像にもできない。この理由により、他の神はその礼拝者にただ自分にのみ固く従い、他のいかなるものも礼拝するよりは死を忍ぶよう求めることはなかった。イスラエルの神がそうしたように。彼らはそうするにおいて彼らを支えることを約束できなかったから、神のように。もし神が他の誰にもできないような救出をなしうるなら、他の誰にも許されないような従順を求めてよい。2. 彼は神の善の栄光を帰する。進んでそれをなさること。御使を遣わして、そのしもべたちを救い出された（Da 3:28）。ベルはその礼拝者を炉の口で焼かれることから救えなかった。しかしイスラエルの神は、他のいかなる神にも礼拝することを拒否したために炉のただ中に投げ込まれたその礼拝者を、焼かれることから救った。これによってネブカデネザルは明確に知らされた。彼がイスラエルの民に対して持ち、また持つすべての大いなる成功——彼がその中でイスラエルの神に打ち勝ったと誇ったもの——は、純粋に彼らの罪によることであった。もし国民の本体がこれらの三人のように自分たちの神とその方のみの礼拝に忠実に固く従ったなら、彼らはすべてこの三人のように彼の手から救い出されていたであろう。そしてこれはこの時に彼にとって必要な教えであった。
II\. 彼は宗教におけるこの三人の不動性を称賛し、その誉れのためにそれを描写する（Da 3:28）。彼自身はその彼らの神を自分の神として認め、礼拝するよう説得されていない。もしそうすれば、その方のみを礼拝し、他のすべてを捨てなければならないことを知っているから。彼はその方をシャデラクの神と呼び、わたしの神とは呼ばない。しかしそれでも彼らがその方に固く従い、自分たちの神以外にはいかなる神にも仕えず、拝まなかったことを称賛する。 note、自らは宗教的でなく、宗教的でその宗教に堅く立つ者が明らかに正しいことを認める者が多くいる。彼ら自身はそれに心を閉じるよう説得されないのに、それに心を閉じた者がそれに固く従う者を称賛する。もし人々がただ一人に仕えられる神にその名を与えたなら、その原則を守り、それが何の犠牲を伴おうと、その方のみに仕えさせよ。真の宗教におけるそのような不動性は、不誠実、裏切り、二枚舌をすべての者が恥じる中で、たとえ外にいる者の間でも、人々の称賛となる。彼らがこれを次のように行ったことを称賛する。1. 神の恵みと正しい良心のあかしとを比較して、自分の命を惜しまない寛大な軽蔑をもって。彼らは自分の体を、他のいかなる神にも礼拝することによって神を捨てるだけでなく、侮するよりは、火の炉に投げ込まれるために渡した。神にのみ帰すべき敬意を一度でも他の者に払うことによって。 note、たましいを体の前に置き、命を失う方が自分の神を捨てることを選ぶ者は、人からの誉れがなくても神からの誉れを持つであろう。宗教が苦しむ価値のあるものと思わない者は、その価値と値打ちを知らない。2. その君主に対する栄光ある矛盾をもって。彼らは王の言葉を変えた。すなわちそれに反し、それによって彼の命令と脅しの両方に軽蔑を着せ、彼に両方を悔い改め取り消させた。 note、王たち自身でさえ、その命令が神の命令に反するとき、神に従うべきであって彼らに従うべきでないことを認めなければならない。(3) その神に対する恵み深い信頼をもって。彼らは神に信頼した。彼らのしたことにおいて神が彼らの味方となることを。火の炉から地上の場所に連れ出すか、火の炉を通して天の場所に導き入れることを。この信頼において彼らは王の怒りを恐れず、自分の命を顧みなかった。 note、神に対する堅い信仰は、神に対する堅い忠実さを生み出す。さて、このように王自身によって公にこの神のしもべたちに与えられたこの誉れあるあかしは、バビロンにいる、あるいはバビロンに捕囚として来る他のユダヤ人に良い影響を与えたとわたしたちはよく考えることができる。彼らの隣人は自信を持って彼らに、王自身によって高く称賛された彼らの同国人がしなかったことをするよう迫ることはできず、彼らもまた恥じてそれをすることはできなかった。いや、神がそのしもべたちのためになされたことは、ユダヤ人が捕囚の間その宗教に固く従うのを助けるだけでなく、彼らの偶像礼拝への傾きをいやすのにも役立った。彼らはそのために捕囚に送られたのであるが。そしてそれが彼らの上にその祝福された効果を持ったとき、彼らは神がその炉から彼らを救い出すことを確信できた。今や神が彼らの同国人をこれから救い出されたように。
III\. 彼はイスラエルの神について悪く語ることを禁じる王の勅令を発する（Da 3:29）。イスラエルの罪と悩みが、正当な機会ではないにせよ、カルデヤ人にイスラエルの神を冒瀆する大いなる機会を与えたと考える十分な理由がある。おそらくネブカデネザル自身もそれを奨励したであろう。しかしこんど、彼は真の回心者ではなく、その方を礼拝するまでには至らないが、二度とその方について悪く語らず、他の者がそうすることも許さないと決心する。「何事でも誤って語る者は」、ある誤り（ある者はそう）、あるいはむしろある軽蔑や冒瀉、シャデラク、メシャク、アベデネゴの神を軽蔑して語る者は、最悪の犯罪者とみなされ、それに応じて扱われる。サムエルの剣によってアガグが切り刻まれたように切り刻まれ、その家は取り壊されて塵の山とされる。この神がその礼拝者のために、バビロンの数千人の目の前で公になされた、その力による今の奇跡は、この勅令の十分な正当化であった。そしてそれは、ユダヤ人が捕囚の地で、そうでなければ絶えず悩まされたであろう非難と冒瀆の火の矢から守られることによって、安らぎに大いに寄与するであろう。 note、教会の敌人が、その心は変えられなくても、その口が閉ざされ、舌が縛られることは、教会にとって大いなるあわれみであり、良い成果である。もし異邦人の君主が冒瀆者の誇れた唇にこのような束縛を置いたなら、ましてキリスト教の君主はそうすべきである。いや、このことにおいて、人が自分自身にとっての律法となるべきであり、神について善く語うことを気にかけないほど神への愛の少ない者でさえ、その方について誤って語ることを決して心に見出せないはずであると考える。
IV\. 彼はこの三人の追訴を取り消すだけでなく、政府における彼らの地位を回復し（栄えさせる、その言葉はそうである）、以前よりも大きく有利な地位に彼らを引き上げる。彼はバビロンの州で彼らを高く引き上げた。それは彼らの誉れと、そこにいる捕囚の同国人の慰めに大いになるものであった。 note、宗教において堅い者を引き上げ、用いることは君主の知恵である。神に忠実な者は君主に忠実である可能性が最も高いから。そして神のお気に入りが君主のものとされるとき、君主にとって事が良くいく可能性が高い。
英語原文
Nebuchadnezzar Gives Glory to God; Nebuchadnezzar Honours God (587 BC)
²⁸ Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, 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 Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, 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 Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.
The strict observations that were made, super visum corporis—on inspecting their bodies, by the princes and governors, and all the great men who were present upon this public occasion, and who could not be supposed partial in favour of the confessors, contributed much to the clearing of this miracle and the magnifying of the power and grace of God in it. That indeed a notable miracle has been done is manifest, and we cannot deny it, Ac 4:16. Let us now see what effect it had upon Nebuchadnezzar.
I. He gives glory to the God of Israel as a God able and ready to protect his worshippers (Da 3:28): "Blessed be the God of Shadrach, Meshach, and Abednego. Let him have the honour both of the faithful allegiance which his subjects bear to him and the powerful protection he grants to them, neither of which can be paralleled by any other nation and their gods." The king does himself acknowledge and adore him, and thinks it is fit that he should be acknowledged and adored by all. Blessed be thee God of Shadrach. Note, God can extort confessions of his blessedness even from those that have been ready to curse him to his face. 1. He gives him the glory of his power, that he was able to protect his worshippers against the most mighty and malign ant enemies: There is no other God that can deliver after this sort (Da 3:29), no, not this golden image which he had set up. For this reason there was no other god that obliged his worshippers to cleave to him only, and to suffer death rather than worship any other, as the God of Israel did, for they could not engage to bear them out in so doing, as he could. If God can work such deliverance as no other can, he may demand such obedience as no other may. 2. He gives him the glory of his goodness, that he was ready to do it (Da 3:28): He has sent his angel and delivered his servants. Bel could not save his worshippers from being burnt at the mouth of the furnace, but the God of Israel saved his from being burnt when they were cast into the midst of the furnace because they refused to worship any other god. By this Nebuchadnezzar was plainly given to understand that all the great success which he had had, and should yet have, against the people of Israel, which he gloried in, as he had therein overpowered the God of Israel, was owing purely to their sin: if the body of that nation had faithfully adhered to their own God and the worship of him only, as these three men did, they would all have been delivered out of his hand as these three men were. And this was a necessary instruction for him at this time.
II. He applauds the constancy of these three men in their religion, and describes it to their honour, Da 3:28. Though he is not himself persuaded to own their God for his and to worship him, because, if he do so, he knows he must worship him only and renounce all others, and he calls him the God of Shadrach, not my God, yet he commends them for cleaving to him, and not serving nor worshipping any other God but their own. Note, There are many who are not religious themselves, and yet will own that those are clearly in the right that are religious and are stedfast in their religion. Though they are not themselves persuaded to close with it, they will commend those who, having closed with it, cleave to it. If men have given up their names to that God who will alone be served, let them keep to their principles, and serve him only, whatever it cost them. Such a constancy in the true religion will turn to men's praise, even among those that are without, when unsteadiness, treachery, and double dealing, are what all men will cry shame on. He commends them that they did this, 1. With a generous contempt of their lives, which they valued not, in comparison with the favour of God and the testimony of a good conscience. They yielded their own bodies to be cast into the fiery furnace rather than they would not only not forsake their God, but not affront him, by once paying that homage to any other which is due to him alone. Note, Those shall have their praise, if not of men, yet of God, who prefer their souls before their bodies, and will rather lose their lives than forsake their God. Those know not the worth and value of religion who do not think it worth suffering for. 2. They did it with a glorious contradiction to their prince: They changed the king's word, that is, they were contrary to it, and thereby put contempt upon both his precepts and threatenings, and made him repent and revoke both. Note, Even kings themselves must own that, when their commands are contrary to the commands of God, he is to be obeyed and not they. (3.) They did it with a gracious confidence in their God. They trusted in him that he would stand by them in what they did, that he would either bring them out of the fiery furnace back to their place on earth or lead them through the fiery furnace forward to their place in heaven; and in this confidence they became fearless of the king's wrath and regardless of their own lives. Note, A stedfast faith in God will produce a stedfast faithfulness to God. Now this honourable testimony, thus publicly borne by the king himself to these servants of God, we may well think, would have a good influence upon the rest of the Jews that were, or should be, captives in Babylon. Their neighbours could not with any confidence urge them to do that, nor could they for shame do that, which their brethren were so highly applauded by the king himself for not doing. Nay, and what God did for these his servants would help not only to keep the Jews close to their religion while they were in captivity, but to cure them of their inclination to idolatry, for which end they were sent into captivity; and, when it had had that blessed effect upon them, they might be assured that God would deliver them out of that furnace, as now he delivered their brethren out of this.
III. He issues a royal edict, strictly forbidding any to speak evil of the God of Israel, Da 3:29. We have reason to think that both the sins and the troubles of Israel had given great occasion, though no just occasion, to the Chaldeans to blaspheme the God of Israel, and, it is likely, Nebuchadnezzar himself had encouraged it; but now, though he is no true convert, nor is wrought upon to worship him, yet he resolves never to speak ill of him again, nor to suffer others to do so: "Whoever shall speak any thing amiss, any error (so some), or rather any reproach or blasphemy, whoever shall speak with contempt of the God of Shadrach, Meshach, and Abednego, they shall be counted the worst of malefactors, and dealt with accordingly, they shall be cut in pieces, as Agag was by the sword of Samuel, and their houses shall be demolished and made a dunghill." The miracle now wrought by the power of this God in defence of his worshippers, publicly in the sight of the thousands of Babylon, was a sufficient justification of this edict. And it would contribute much to the ease of the Jews in their captivity to be by this law screened from the fiery darts of reproach and blasphemy, with which otherwise they would have been continually annoyed. Note, It is a great mercy to the church, and a good point gained, when its enemies though they have not their hearts turned, yet have their mouths stopped and their tongues tied. If a heathen prince laid such a restraint upon the proud lips of blasphemers, much more should Christian princes do it; nay, in this thing, one would think that men should be a law to themselves, and that those who have so little love to God that they care not to speak well of him, yet could never find in their hearts, for we are sure they could never find cause, to speak any thing amiss of him.
IV. He not only reverses the attainder of these three men, but restores them to their places in the government (makes them to prosper, so the word is), and prefers them to greater and more advantageous trusts than they had been in before: He promoted them in the province of Babylon, which was much to their honour and the comfort of their brethren in captivity there. Note, It is the wisdom of princes to prefer and employ men of stedfastness in religion; for those are most likely to be faithful to them who are faithful to God, and it is likely to be well with them when God's favourites are made theirs.
前の章の終わりで、私たちはダニエルの仲間たち、シャデラク、メシャク、アベデ・ネゴを誉れと力の中に、州の君たちとして、イスラエルの神との彼らの関係と彼らがそのうちに持つ利益のゆえに昇進した者として残した。これがすべての聖徒の誉れであればよいのだがと言うべきかどうか分からない。いな、それが多くの者にとって良くないであろう。聖徒の誉れはもう一つの世のために蓄えられている。しかしここに、あの同じ三人の者が、王の寵愛を受けていた時と同じくらい王の不興行にありながら、なお彼らの神によって、そこで王子によって誉れを受けたよりもさらに真に、さらに高く誉れを受けた者たちがいる。その神が、罪するよりもむしろ苦しむことを彼らに可能にされた恵みと、彼らの苦しみから彼らのために働かれた奇跡的で栄光ある救出の両方によって。それは非常に記憶すべき物語であり、神の力と善の栄光ある実例であり、試みの時における神の民の不変のための大いなる励ましである。使徒はそれに言及する。信仰の英雄たちの中で、信仰によって「火の力を消した」者たち（Heb 11:34）と言及する時に。ここに私たちは次のものを持つ。I. 金の像を立て、これを献げ、すべての臣民に、身分や程度を問わず、ひれ伏してこれを礼拝することを求めたネブカデレザル、およびその命令に対する彼の民の一般的な服従。Da 3:1-7。II. この金の像を礼拝することを拒んだユダヤ人の君たちに対する告発。Da 3:8-12。III. 彼の激怒と脅しにもかかわらず、その拒絶に絶えず固く立ったこと。Da 3:13-18。IV. その拒否のゆえに彼らを火の燃える炉に投げ込むこと。Da 3:19-23。V. 神の力による火の中での彼らの奇跡的な保護、およびこの奇跡によって彼らを投げ込んだことの誤りを確信した王の恵みによる火からの彼らの招き。Da 3:24-27。VI. これに基づいて王が神に与えた誉れ、および彼がその忠実な勇士たちに示した恵み。Da 3:28-30。