但以理書註釋 第 1 章 第 2/6 段

For somehow the greatness of dominion and of nature is wont to lead us into forgetfulness that a man is mortal.

It was likely, then, that he, having fallen into the sea of his own achievements, did not very firmly believe that he would die.

This very thing another king also experienced.

Wherefore someone also said to him, 'But you are a man, and not God'—speaking to the king of Tyre.

And see how he convicts him without a blow.

For he did not say, 'This you suspected,' but, 'What must come to pass hereafter.'

'These things you were pondering and reckoning—what then would be.'

When there was no one to disturb, but the soul was at rest;

for it is then above all that the crowd of thoughts comes in upon us, making use of both the quiet and the idleness.

We ought to spend that time in prayer, seeing that the soul is then at leisure, and that great is the harm if we grow slothful.

'And He who reveals mysteries has made known to you what must come to pass.'

See, this is now the second time he makes mention of God, and not casually; but there he says one thing,

and here, 'He who reveals mysteries.'

'And as for me, this mystery was revealed to me not through any wisdom that is in me beyond all the living, but for the sake of making the interpretation known to the king, and that you might know the reasonings of your heart.'

The origin of the discovery is not from me; nor did I even learn this very thing from another, as though I possessed more than the rest.

For it was not because He saw one who was wise that He did this.

For even though these things were said by him, yet he prostrated himself before him as before God;

what then, had this not been so? But 'it is for your sake,' he says.

'It is not you who ought to owe me thanks, but I you;'

'for that you might learn, I learned.'

See how he draws him near to God, and, anticipating both the wonder that was to come concerning him and the affection, he ascribes it to God.

For the one who learned that God did this in honoring him, it is plain that he would have been drawn near to Him.

'He honored you more,' he says, 'than me.'

Do you see how free from vainglory the young man is, how he does not first lay hold of the words until he has removed from the king the notion of holding a great opinion about himself? How then could this man be hungry for glory, who even thrust away glory when it was offered? And he did not say, 'Because I worship God, because I serve Him more than the rest, it was revealed to me,' but, 'For the sake of your learning what was most profitable.'

For even had he not said it, the former thought would have followed in the mind of the hearers.

'You, O king, were beholding, and behold, one image; that image was great, and its aspect surpassingly high, standing before your face, and its appearance was terrible.'

'An image whose head was of pure gold;'

'its hands and its breast and its arms were of silver;'

'its belly and its thighs were of bronze;'

'its feet were partly of iron and partly of clay.'

See of what sort of vision Nebuchadnezzar was deemed worthy.

For since the proclamation was to be distributed to the nations, this strikes up beforehand from on high the tradition of the Gentiles;

and this is seen in a Gentile setting, after the temple had been destroyed and the things of the Law abolished.

Nevertheless, it is interpreted through the Hebrews.

For even though it was to be distributed to the Gentiles, yet it was through Hebrew men, the apostles.

This also happened in the case of Cornelius.

The Gentiles come before, and do not follow after.

So also here Nebuchadnezzar was the first to see the image, but Daniel was the first to see the knowledge of it.

And that you may know that the Jews are both first and last:

they first received the good things, but did not know what they had received, so that it might turn out equal.

So there too, before the baptism, they were deemed worthy of the Spirit.

So too in the case of Abraham: first came that multitude of the nations, and afterward circumcision;

But rather, salvation came through circumcision.

These things the prophets told the Jews ten thousand times over; and were there not among you so great a sluggishness, I would have laid it bare—both where and when.

But since they gave no heed, He passes over henceforth to the nations.

When those men heard these words, they spat them out in scorn;

but the Gentile, upon hearing, fell down in worship.

Behold too the things that were being prefigured concerning Christ.

These do not do this, but drive Him away.

So here also: those men bound Jeremiah, while this one bowed down before Daniel.

Again the Jews drive away the apostles, while the Greeks say, 'The gods have come down to us.'

For when judgment is made apart from passion, it is impartial and pure.

Do you see the types shining forth? In Babylon the things concerning Christ are heard, and the barbarian becomes a hearer, that you may learn that not only Gentiles but even barbarians shall hear these things—just as Paul says:

'I am debtor to preach the gospel both to Greeks and to barbarians.'

And that you might not despair, He sketches out hopes for you beforehand.

For what was there that was not a hindrance? The royal arrogance, the barbarous nature itself, the lowly condition of the speaker;

the alien character of his religion.

He did not say, 'He was afraid to foresee your fate, the captivity of the city';

'Were you ignorant of those things, and yet you foretell these? The very things which—'

It behooved Christ to raise up Himself.

The very thing that was called the dissolution of His kingdom was in fact the consummation of the whole world.

And Nebuchadnezzar believed.

For had he not believed, he would not have offered sacrifice to Daniel.

Nebuchadnezzar believes, yet some disbelieve this.

For this reason many prophecies came to pass.

If those had not come to pass, then neither should you believe these.

But that I may not make the discourse too obscure at greater length, come, let us interpret this for you.

He saw five materials: gold, silver, bronze, iron, and clay.

Then the whole image is time, and the succession of time.

For our affairs are like an image—like a lifeless image.

And rightly so: an image made of gold.

For just as gold, even though it be bright, is nevertheless from the earth, so also is our nature and our affairs.

And observe that it becomes dust—the very thing it was before this.

And yet this a stone could not accomplish.

A stone can indeed shatter, but it cannot change the substance.

You have seen the mystery of the resurrection.

For our bodies, having first been resolved into their elements and returned to their ancient nature—I mean the earth—then corruption comes upon them.

But all these things the stone accomplishes.

So then, when you see the image composed of diverse materials—its head bright, its breast baser, its belly less honorable, and its legs meaner still—reckon this difference to pertain to outward appearance.

For all are of one substance;

and the end bears witness, dissolving all things into dust.

For consider this philosophy also from present affairs, tracing downward from the ruler—the king who reigns, then the prefect, then the one after him, the bronze, and those after them the earthen and the iron.

But when you come to the tomb—even if ten thousand times they there force the matter, fashioning a coffin of gold—you will see nature itself.

Again picture for me the rich man, the prisoner, that rich man, the poor man down to the clay, and you will see all is dust.

Not until the stone fell down did all appear to be dust.

You were watching until a stone was cut out from the mountain without hands, and it struck the image, and the feet of iron and clay, and ground them utterly to powder.

Then at once the clay, the iron, the bronze were ground to pieces and became like the chaff from a summer threshing-floor;

and the strength of the wind carried them away, and no place was found for them.

For the nature of things did not appear until the Sun of righteousness arose, showing that the gold is not gold.

And observe, even in this very matter: not after the shattering, but while they yet stood, this being in no way more precious than that.

Observe too that in appearance, in time, and in quality, these are better than those.

For it was for this reason that God made gold from the earth, that you might imagine nothing great concerning it. And for what cause does He call his kingdom golden, that of the Persians silver, that of the Macedonians bronze, and that of the Romans iron and clay? Observe how fittingly matched are the materials.

For gold is indeed a display of wealth, but it is weak, and more suited to deception, to ornament, and to vainglory.

Such too was that kingdom of the barbarian.

Much gold there was with him and among the barbarians, since there also mines of ore are said to exist.

For among the Seres too there is much wealth, but it is useless.

And it occupies the position of the head, since it appeared first.

But the kingdom of the Persians is not so resourceful, nor indeed is that of the Macedonians;

while that of the Romans is both more serviceable and stronger, though later in time, wherefore it also occupies the rank of the feet.

And of it some parts are weak, and some stronger.

Such is the incongruous nature of men.

'And when lawlessness is multiplied,' He says, 'the love of the many shall grow cold.'

And when love grows cold, of necessity there are enmities and wars;

and since there are plotters and enemies, men must needs be joined to one another, just as the clay to the iron.

For just as those materials are by nature set apart, and could never mingle with one another;

This too both the prophets and the apostles declare.

For just as in the days of Noah, when wickedness was intensified, the flood came;

And just as an ailing body, when it turns to luxury, then perishes;

For if, when there are five righteous men in a city, He spares the city, how much more also in the case of the world, when they are present even in proportion.

'And the stone that struck the image became a great mountain, and filled the whole earth.'

'A stone,' he says, 'fell from a mountain.'

It was not when the gold, nor when the silver, nor when the bronze appeared, but when the iron appeared, that 'It fell from a mountain,' he says.

Indicating its loftiness, he said, 'From a mountain.'

But he showed, in the king's presence, that it concerns human affairs.

'But the stone fell from a mountain,' he says.

This shows that it was voluntary, and not by constraint;

for he did not say, 'it was cast,' but 'It fell from the mountain';

and that it was unexpected, and while no one knew.

He hints at the birth according to the flesh.

He knew to call a mountain also women, as when he says:

'From the pit out of which you were dug.'

And in many places he is called a stone because of his steadfastness.

'And upon whomever it falls, it will winnow him,' he says, 'like dust from a summer threshing-floor';

declaring here its insubstantiality.

'And a great wind lifted them up, and no place was found for them.'

For thus are kingdoms dissolved, as though they had never come to be.

'And the stone became a great mountain.'

The apostolic words filled the whole inhabited world.

At one time, then, the stone is a mountain, at another the cornerstone, at another the foundation, that you may learn that he fills all things.

For this reason a mountain, because he holds all things together;

for this reason the cornerstone, because in him all things stand together.

For this reason the foundation, and the root of the vine.

'For I am the vine, you are the branches.'

'This is the dream,' he says, 'and we will tell its interpretation before the king.'

'To you the God of heaven has given a kingdom strong and mighty and honored, in every place where the sons of men dwell;

and the beasts of the field and the birds of heaven he has given into your hand, and has made you lord over all.'

When he had displayed the strength of God, then with boldness he also proclaims to him the message.

And see with how much winning gentleness he introduces the word, and with what honor.

'You,' he says, 'are a king of kings.'

'To you the God of heaven has given a kingdom strong and mighty and honored, in every place where the sons of men dwell;

and the beasts of the field and the birds of heaven he has given into your hand.'

Not only over kindred men do you rule, but also over the wilderness and over the creatures above the head.

See how he set forth that gift of God which was given in the beginning:

'And you shall rule over the fish of the sea and the birds of heaven';

that you may learn that he is also the Maker of the wilderness, that he is also the Creator of the beasts, and not of the tame ones only.

'And in every place where the sons of men dwell, to you has the God of heaven given the kingdom.'

See how little by little he introduces the doctrine.

First he said that he dwells there, lest he should imagine him to be about the earth.

But when he had received that teaching, again he removes him further, showing also this, that he is the Maker of heaven itself, and its Master and Lord, not having it as his place, but this being his work.

For if he is Lord of heaven, he is able to give you the earth.

He himself took heaven, and to you he gave the earth.

For what he is there, that you are upon the earth: higher than all, ruler of all, head of all.

And more than those on the earth he gave to you, making you head, and showing your kingdom to be golden, of pure gold.

'And after you shall arise another kingdom inferior to you, which is silver;

and a third kingdom, which is the bronze, which shall bear rule.'

For such was the kingdom of the Macedonians.

'And a fourth kingdom, which is strong as iron.'

For just as iron breaks in pieces and subdues all things, so shall it break all things in pieces and subdue them.

'And the fourth,' he says, is the kingdom of the Romans.

For he would not have made the word clearer, lest many should have destroyed the books.

'And whereas you saw the feet and the toes, part of potter's clay and part of iron, the kingdom shall be divided, and there shall be in it something of the strength of the iron root, just as you saw the iron mixed with earthen clay.'

'And the toes of the feet, part of iron and part of clay: part of the kingdom shall be strong, and part of it shall be broken.'

'And whereas you saw the iron mixed with earthen clay, they shall be mingled together in the seed of men, but they shall not cleave together, just as iron does not mix with clay.'

When did this happen among the Romans? Do you see that such kingdoms have arisen also? That not all were of royal descent, and moreover that they were unbelievers,

many of them being disposed in unbelief.

'And in the days of those kings the God of heaven shall raise up a kingdom which shall never be destroyed unto the ages;

and his kingdom shall not be left to another people;

it shall break in pieces and winnow all the kingdoms;

and it itself shall stand unto the ages.'

Bring me the Jews here.

What could they say concerning this prophecy? For surely it is not permitted to say these things of any human kingdom, that its reign shall be without end; but it is likely that there is some One concerning whom these things are spoken.

But if you should say that it is spoken concerning the Father, then hear what he says:

'In the days of those kings' — evidently the Romans.

But otherwise, if they should say: And how did he crush the gold, the kingdom of the Babylonians which was established long ago? And how the silver, that of the Persians? And how the bronze, that of the Macedonians? For these things happened long ago, and came to their end.

But do not marvel, beloved.

For if even Paul did not dare to speak openly, but says, 'Until he who now restrains is taken out of the way';

for what benefit, tell me, would have come from speaking openly? But if they should say, How did he crush the bronze, the iron? — this will be a common question; for concerning these too it will likewise be perplexing, how he destroys the kingdoms already extinguished? But the destroying of others, in which these are contained, reasonably produces it.

But otherwise, he was working this secretly, being God even before this, and not then first appearing, so that you might reasonably be in doubt.

But if one should wish to understand the prophecy also in the present time, he would not err.

For even now he has crushed the kingdoms — the pride of the Macedonians, their power.

For when you see martyrs, that the command of that One may be fulfilled, doing this, and much rather enduring death, you will see his kingdom, and how he has filled the earth.

If the things foretold concerning those kingdoms had not come to pass, then you would have no reason to believe the prophecy of the consummation either.

In the manner you beheld that a stone was cut from a mountain without hands, and it ground to powder the potsherd, the iron, the brass, the silver, and the gold—so has God made known to the king what things must come to pass hereafter.

And the dream is true, and its interpretation is sure.

See how he confirms the things spoken, proving the unseen from the things made plain, all but saying: having told the dream, he was believed.

What then did the king do? Then, it says, King Nebuchadnezzar fell upon your face—

(that is, his own face), and did obeisance to Daniel, and commanded that they should offer to him an oblation and sweet odours.

And fittingly did he say that they should offer him an oblation and sweet odours.

You have seen how it was the custom of the Greeks to make gods out of men.

So that whenever they ask, 'Whence came idolatry?' learn its beginning here.

In this same way they made gods out of the apostles too, from mere men.

In this way the devil also strove from the beginning to introduce impiety, saying:

And since at that time he did not prevail, he makes the attempt afterward, everywhere striving to introduce polytheism.

And the king answered and said to Daniel:

Of a truth I know that your God, He is the living God, and the Lord of kings.

From this one thing alone he thus straightway believed; but the Jews, though hearing countless such wonders, gave no heed.

Do you see how he shows you the fair-mindedness of the Gentiles? For since the time had now come in which the proclamation was to be brought forth to them,

he beforehand makes his defense through their forefathers, showing that not in vain, nor without cause, does He prefer those before these.

In the eighteenth year Nebuchadnezzar the king made a golden image.

Its height was sixty cubits, and its breadth six cubits;

he set it up in the plain of Dura, in the province of Babylon.

And Nebuchadnezzar sent to gather together all the consuls, and the generals, and the local governors, the leaders and the potentates, and those in authority, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.

Behold the truth of these matters shining forth;

and yet who would not be ashamed to disclose this? What are you saying? He who did obeisance, who offered the oblation, who so honored God, who marveled and was utterly astounded—this man, before even a long time had passed, straightway returns to his former error? Well said indeed!

For you did not strike him with astonishment by the signs;

but they took none of these things to heart; rather they look to one thing only—how they might set the naked truth before us.

For after he had taken the city (for at that time he took it and held it in his power), he set up the image, perhaps being lifted up into arrogance.

Some say that he did this remembering that image which had been shown him in his dreams;

but others say that he did it desiring to exalt himself to the rank of the gods.

For the men of old had this very craving, to be reckoned as gods, just as the devil did.

Forbearing to make himself worshiped, he made the image to be worshiped, wishing to contrive this out of great abundance, and desiring to strike men with astonishment both by its magnitude and by the mass of its body, and again by the place.

'Flat'—perhaps the plain was level.

There are certain Jews, whom you have set over the works of Babylon: Shadrach, Meshach, Abednego.

These men, O king, have not obeyed your decree, and they do not serve your gods, and to the golden image which you have set up they do not do obeisance.

Then Nebuchadnezzar, in fury and wrath, commanded that Shadrach, Meshach, and Abednego be brought.

How is it that Daniel does not appear here? It seems to me that either they were afraid to denounce him, or that out of reverence for the king they would not press the matter, so that there might be no open accuser.

But some say it was because he was called Belteshazzar;

and this name was the name of the idol which was among them.

God therefore so ordered it that he should not be cast into the furnace, lest the strength be ascribed to that appellation, and thus he escaped.

What then of the three children? Assuredly they too were destined to bring the matter to proof.

Yet in regard to the foretelling, how was it that God did not so order this? The Chaldeans slandered them;

for envy accomplishes many things.

They could not bear to see the captives holding dominion over them.

Just as in the case of Daniel: they first learned his ways and his forbearance, and then they beheld the signs;

so here too they are brought into the midst, and God first laid bare their purpose;

and even though thus prepared, they did not leap forth into the midst.

You know that a man who has despaired of the present life, and easily bears the thought of death, would refuse to dare nothing, even of the things that seem exceedingly rash.

And yet even these men, though holding death in contempt, were forbearing, in no way marred by their courage into rashness, nor doing this out of vainglory.

And those three men, Shadrach, Meshach, and Abednego, fell into the midst of the furnace of burning fire, bound.

And they walked about in the midst of the flame, hymning God and blessing the Lord.

Behold, is this not marvelous and beyond all wonder—both to walk and to sing hymns, as if in a pool of waters? And yet there was nothing hindering there, since God so willed.

Such, it seems to me, was that also:

the fire which consumed those outside;

and this was fire, and that was fire;

and these were bodies, and those were bodies;

and of the one it took hold, but from the others it held back.

Have you seen how great a good is a most excellent purpose of will? Have you marveled at their resolve? Then marvel at the good will of the Master, and the honor which He displayed toward them.

'Them that glorify Me,' He says, 'I will glorify.'

They spoke beyond nature; beyond nature He honors them.

Behold the servants able to do the things of the Master.

Why do you marvel if they laugh a king to scorn, when the very elements stand in awe of them and marvel at them? The furnace has become a church.

Here already they received an experience of incorruption.

For from the beginning it was sin that made our bodies subject to suffering;

so then, whenever it practices righteousness, it becomes again impassible.

But let us see what they utter;

let us hearken to the mystic voice with much stillness.

You have seen the disorderly and confused sound of the sackbut, and of the psaltery, and of the music? Now hear a voice from the fire.

Did it not seem to you a marvel that a voice of God should be borne from the fire? Behold, He has bestowed this same gift upon His servants also.

What air, being struck, produced the voice? Do not those who are about to be burned always exhort men to open their mouths, since not even a little strength is thereafter able to remain in the body? Behold a musical harmony, all hymning as if from one mouth.

And Azariah stood and prayed thus;

and opening his mouth in the midst of the fire, he said:

Lest you should suppose that they give thanks only for their present circumstances, they entreat God concerning their captivity and concerning those dreadful things that had befallen them.

'Blessed art Thou, O Lord, the God of our fathers, and worthy to be praised and glorified is Thy name unto the ages.'

'But the angel of the Lord came down together with those about Azariah into the furnace, and shook off the flame of the fire out of the furnace, and made the midst of the furnace as it were a moist whistling wind.'

'and the fire touched them not at all, neither grieved them nor troubled them.'

Thus these things did not come to pass of themselves.

And not only were they not burned up, but neither did the fire trouble them, nor grieve them, nor do them any harm whatsoever, nor did they so much as feel its heat.

And for this reason the flame rose to so great a height that it was visible even to those outside.

And the fuel that was cast in was sufficient to give them assurance—both that it did not cease, and that it was seen burning for a long time, and that all this took place before everyone's eyes.

And Nebuchadnezzar heard them singing hymns, and marvelled, and rose up in haste, and said to his nobles.

But whence came this very thing, that Nebuchadnezzar should hear? Was he then sitting by all the while?

For this reason He did not at once permit him to hear, so that the very lapse of time might bear witness to what had happened—that though they had tarried a long time, they suffered nothing dreadful.

'Did we not cast three men bound into the midst of the fire?' And answering they say to the king.

'Lo, I behold four men loosed, and walking in the midst of the fire;'

'and there is no hurt in them;'

'and the appearance of the fourth is like a son of God.'

From the doorway he beheld their faces.

'Then Nebuchadnezzar drew near to the door of the burning fiery furnace, and said:'

'Shadrach, Meshach, Abednego, ye servants of the Most High God, come forth, and come hither.'

'And Shadrach, Meshach, and Abednego came forth from the midst of the fire.'

But why did they not come forth sooner, until he called them? And rightly does he first question the rulers, so that, being forestalled by their own answer, they might answer nothing to the contrary, nor be carried away by the moment.

Just as God said to Moses:

'What is this in thy hand?' so too does Nebuchadnezzar forestall these men by his questioning.

'Behold,' he says, 'I see four men loosed, and walking in the midst of the fire;'

'and there is no hurt in them;'

'and the appearance of the fourth is like a son of God.'

Perhaps he displayed a great beauty.

Nebuchadnezzar—a son of God? See this barbarian prophesying from the mere sight of him.

And he drew near and called them:

'Shadrach, Meshach, Abednego, ye servants of the Most High God, come forth, and come hither.'

He did not command that the furnace be quenched, but what? He called them to come forth.

You have seen a great and marvellous wonder.

That which he especially knew how to honour, this he summoned.

Nothing is equal to this nobility.

For hear God saying:

'Moses my servant is dead.'

'And Isaac,' He says, 'thy servant.'

In this title the angels rejoice, and the Cherubim, and the Seraphim.

And they did not, as one contentious might do, hold back within—

(that is, remain within), but at once obeyed;

and all came together to see the wonder.

'I, Nebuchadnezzar, was at ease in my house, and flourishing upon my throne, and abounding among my people.'

Why did he write it thus, and not write:

'Nebuchadnezzar was at ease,' but as though in that man's own person? To me it seems that these are the very words of Nebuchadnezzar himself.

For after he had recovered from that error, he set them down, perhaps, in public documents.

This very edict, then, that it might become worthy of credence, Daniel brings forward.

For it is he who suffered that discourses with the nature of men.

And consider for me how great a chastisement comes upon the proud.

For it was from pride that he suffered what he suffered, and he shows the cause of the pride both from its end and from its beginning;

in the end saying, That He is able to humble all the proud;

and at the beginning, in the preamble, teaching the cause of the pride.

For there he made plain that on this account he was humbled;

but here, whence such a thing came—namely, from enjoying much prosperity;

for this reason pride prevailed over them;

so indeed here too he sets down his many prosperities.

'I was at ease in my house, and flourishing upon my throne, and abounding among my people.'

For it is not possible for all things to concur together.

It is possible to fare well in one's rule, yet to fare ill in one's household, as did Herod;

and it is possible, on the contrary, to fare ill among one's people, yet to suffer nothing dreadful from one's household;

and it is possible for the city to be at peace, while the rule is in turmoil.

But this man was able to fare well on every side.

Do you see how great an evil is ease? For just as in the case of bodies, when the toils and occupations that come of necessity are lacking, men undertake to devise certain contrived labours, for the exercising of the body;

so too God is wont to act, so as to strip away this over-vigour.