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Daniel 3

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1 Der König Nebukadnezar ließ ein gülden Bild machen, sechzig Ellen hoch und sechs Ellen breit, und ließ es setzen im Lande zu Babel im Tal Dura.

2 Und der König Nebukadnezar sandte nach den Fürsten, HERREN, Landpflegern, Richtern, Vögten, Räten, Amtleuten und allen Gewaltigen im Lande, daß sie zusammenkommen sollten, das Bild zu weihen, das der König Nebukadnezar hatte setzen lassen.

3 Da kamen zusammen die Fürsten, HERREN, Landpfleger, Richter, Vögte, Räte, Amtleute und alle Gewaltigen im Lande, das Bild zu weihen, das der König Nebukadnezar hatte setzen lassen. Und sie mußten vor das Bild treten, das Nebukadnezar hatte setzen lassen.

4 Und der Ehrenhold rief überlaut: Das laßt euch gesagt sein, ihr Völker, Leute und Zungen:

5 Wenn ihr hören werdet den Schall der Posaunen, Trommeten, Harfen, Geigen, Psalter, Lauten und allerlei Saitenspiel, so sollt ihr niederfallen und das güldene Bild anbeten, das der König Nebukadnezar hat setzen lassen.

6 Wer aber alsdann nicht niederfällt und anbetet, der soll von Stund an in den glühenden Ofen geworfen werden.

7 Da sie nun höreten den Schall der Posaunen, Trommeten, Harfen, Geigen, Psalter und allerlei Saitenspiel, fielen nieder alle Völker, Leute und Zungen und beteten an das güldene Bild, das der König Nebukadnezar hatte setzen lassen.

8 Von Stund an traten hinzu etliche chaldäische Männer und verklagten die Juden,

9 fingen an und sprachen zum Könige Nebukadnezar: HERR König, Gott verleihe dir langes Leben!

10 Du hast ein Gebot lassen ausgehen, daß alle Menschen, wenn sie hören würden den Schall der Posaunen, Trommeten, Harfen, Geigen, Psalter, Lauten und allerlei Saitenspiel, sollten sie niederfallen und das güldene Bild anbeten;

11 wer aber nicht niederfiele und anbetete, sollte in einen glühenden Ofen geworfen werden.

12 Nun sind da jüdische Männer, welche du über die Ämter im Lande zu Babel gesetzet hast: Sadrach, Mesach und Abed-Nego; dieselbigen verachten dein Gebot und ehren deine Götter nicht und beten nicht an das güldene Bild, das du hast setzen lassen.

13 Da befahl Nebukadnezar mit Grimm und Zorn, daß man vor ihn stellete Sadrach, Mesach und Abed-Nego. Und die Männer wurden vor den König gestellet.

14 Da fing Nebukadnezar an und sprach zu ihnen: Wie? wollt ihr, Sadrach, Mesach, Abed-Nego, meinen Gott nicht ehren und das güldene Bild nicht anbeten, das ich habe setzen lassen?

15 Wohlan, schicket euch! Sobald ihr hören werdet den Schall der Posaunen, Trommeten, Harfen, Geigen, Psalter, Lauten und allerlei Saitenspiel, so fallet nieder und betet das Bild an, das ich habe machen lassen! Werdet ihr's nicht anbeten, so sollt ihr von Stund an in den glühenden Ofen geworfen werden. Laßt sehen, wer der Gott sei, der euch aus meiner Hand erretten werde!

16 Da fingen an Sadrach, Mesach; Abed-Nego und sprachen zum Könige Nebukadnezar: Es ist nicht not, daß wir dir darauf antworten.

17 Siehe, unser Gott, den wir ehren, kann uns wohl erretten aus dem glühenden Ofen, dazu auch von deiner Hand erretten.

18 Und wo er's nicht tun will, so sollst du dennoch wissen, daß wir deine Götter nicht ehren, noch das güldene Bild, das du hast setzen lassen, anbeten wollen.

19 Da ward Nebukadnezar voll Grimms und stellete sich scheußlich wider Sadrach, Mesach und Abed-Nego und befahl, man sollte den Ofen siebenmal heißer machen, denn man sonst zu tun pflegte.

20 Und befahl den besten Kriegsleuten, die in seinem Heer waren, daß sie Sadrach, Mesach und Abed-Nego bänden und in den glühenden Ofen würfen.

21 Also wurden diese Männer in ihren Mänteln, Schuhen, Hüten und andern Kleidern gebunden und in den glühenden Ofen geworfen.

22 Denn des Königs Gebot mußte man eilend tun. Und man schürete das Feuer im Ofen so sehr, daß die Männer, so den Sadrach, Mesach und Abed-Nego verbrennen sollten, verdarben von des Feuers Flammen.

23 Aber die drei Männer Sadrach, Mesach und Abed-Nego, fielen hinab in den glühenden Ofen, wie sie gebunden waren.

24 Da entsetzte sich der König Nebukadnezar und fuhr eilends auf und sprach zu seinen Räten: Haben wir nicht drei Männer gebunden in das Feuer lassen werfen? Sie antworteten und sprachen zum Könige: Ja, HERR König!

25 Er antwortete und sprach: Sehe ich doch vier Männer los im Feuer gehen, und sind unversehrt; und der vierte ist gleich, als wäre er ein Sohn der Götter.

26 Und Nebukadnezar trat hinzu vor das Loch des glühenden Ofens und sprach: Sadrach, Mesach, Abed-Nego, ihr Knechte Gottes des Höchsten, gehet heraus und kommt her! Da gingen Sadrach, Mesach und Abed-Nego heraus aus dem Feuer.

27 Und die Fürsten, HERREN, Vögte und Räte des Königs kamen zusammen und sahen, daß das Feuer keine Macht am Leibe dieser Männer beweiset hatte, und ihr Haupthaar nicht versenget und ihre Mäntel nicht versehrt waren; ja, man konnte keinen Brand an ihnen riechen.

28 Da fing an Nebukadnezar und sprach: Gelobet sei der Gott Sadrachs, Mesachs und Abed-Negos, der seinen Engel gesandt und seine Knechte errettet hat, die ihm vertrauet und des Königs Gebot nicht gehalten, sondern ihren Leib dargegeben haben, daß sie keinen Gott ehren noch anbeten wollten ohne allein ihren Gott.

29 So sei nun dies mein Gebot: Welcher unter allen Völkern, Leuten und Zungen den Gott Sadrachs, Mesachs und Abed-Negos lästert, der soll umkommen, und sein Haus schändlich verstöret werden. Denn es ist kein anderer Gott, der also erretten kann als dieser.

30 Und der König gab Sadrach, Mesach und Abed-Nego große Gewalt im Lande zu Babel.

   

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The Fiery Furnace

Napsal(a) Andy Dibb

The third chapter of Daniel follows the same pattern as the first two: Nebuchadnezzar begins by making threats against those who do not bow to his every whim, and ends with his humbly admitting the Lord's power.

The similarities between the dramatic vision of the statue in chapter two and actually building an image in chapter three are not, however, mere repetition. Close attention to the detail in this chapter will show how in its pursuit of domination the selfish side of human nature continues to try to dominate, even though we might consciously submit to the Lord.

This third chapter opens with a huge image created by Nebuchadnezzar. The actual dimensions are important, not because of their physical impact, but because of the spiritual concepts they contain. Similarly, the impossibility of it being made from gold should not interfere with the spiritual exposition of the verse. The literal sense of the story is important only as a means of bringing out the spiritual sense.

This entire image was made of gold. But like the head of the statue in the previous chapter, this is not the gold representing love to the Lord, but self love. Every good correspondence also has an opposite sense.

The statue is described as sixty cubits tall, and six cubits wide. The recurring number "six" takes meaning from its contrast to the number immediately following. "Seven" is a state of fullness and completeness—the Lord rested on the seventh day of creation, clean animals entered the ark in sevens, we should forgive others "up to seventy times seven." As seven contains this sense of completeness, six represents a state of incompleteness.

"Six" is often used to describe the process of regeneration, especially in the creation series, and in the Ten Commandments. In the six days of creation, people are tempted and in a state of conflict, which must be overcome for the person to regenerate (AC 8494, 8539:2, 8888). The conflict illustrated in this chapter is between our sense of selfishness and our emerging conscience.

The number sixty is the fullness of this conflict, as sixty is a six multiplied by ten. If six represents the conflicts of temptation, ten represents completeness (AC 3107, 4638, 8468, 9416), or fullness of that conflict.

Ideally, the states of goodness, truth and their mutual expression should be equal. The shape representing a regenerate person would be a perfect cube, as described by "the Holy City coming down from God out of heaven" (Revelation 21:2).

But Nebuchadnezzar's image vastly different from this ideal: it was tall and narrow — ten times taller than it was wide, and no depth is described. It comes across as one dimensional, disproportionate, its most compelling feature the gold from which it is made.

As in the second chapter, Nebuchadnezzar calls together his advisers: before, it was astrologers and wise men. In this chapter he calls together the governors of his kingdom: the satraps, administrators and so on. When the Word speaks of governors, it speaks of our loves, because we are ruled and governed by loves. The list here gives a hierarchy of loves from the top, or ruling loves, down to the lesser affections we have.

We are shown our state when that ruling love is Nebuchadnezzar: he dominates the scene, his word is law. He controls a vast empire and has absolute control over life and death. Thus Nebuchadnezzar can summon his governors and order them around with the same ease with which he called together the wise men and demanded the impossible from them.

At the sound of music, his whole empire was to fall down and worship the gold image erected by the king. Music is used as a means of summoning the rulers of the land because if those men represent our various loves and affections, so music speaks to our loves.

If Nebuchadnezzar represents our selfishness and love of control, the Chaldeans come into the picture as a confirmation of this selfishness. The essence of profanation—evil pretending to be good—is the misuse of goodness and truth for one's own ends. Any state of genuine good or truth resisting this misuse would come into conflict with it.

Thus the Chaldeans with great enthusiasm name Shadrach, Meshach and Abed-Nego who do not serve the king nor worship his golden image. By using their Babylonian names, they are refusing to recognize truth as coming from the Word. This is the very heart of profanation: to know something is from the Word, even to acknowledge it as such, and yet to deny it—just as those Chaldeans must have known that the three men were Jews, and that their Babylonian names were not truly their own. It is the ultimate denial of their identity, just as profanation is the ultimate denial of the Lord.

Nebuchadnezzar's life is first of military conquest and the expansion of his empire. This conquest comes with the dominion of religious things. Thus it was not out of character for him to command worship. As the love of self progresses, it demands greater and greater things, until it demands to be treated as the Lord Himself (AR 717).

"The evil of the love of self is not, as is generally thought, that external elation which is called pride, but it is hatred against the neighbor, and thence a burning desire for revenge, and delight in cruelty. These are the interiors of the love of self. Its exteriors are contempt for others in comparison with self, and an aversion to those who are in spiritual good, and this sometimes with manifest elation or pride, and sometimes without it. For one who holds the neighbor in such hatred, inwardly loves no one but himself and those whom he regards as making one with himself, thus he loves them in himself, and himself in them for the sole end of self" (AC 4750:5).

Each person in this world is capable of giving freedom to these feelings, and if we do, soon we find ourselves doing what Nebuchadnezzar did: demanding that people see the world through our own personal spectacles, and roundly damning them to hell if they do not.

As we saw earlier, Daniel represents the conscience developing in opposition to our selfish states. Conscience is the activity of truth leading and guiding our minds towards a life in harmony with the Lord's. The conscience, however, must be made up of individual truths, truths applicable to different parts of our lives. We have a set of truths to govern marriage, work ethic, social interaction, and so on.

These individual truths are Daniel's Hebrew companions. Each time we have seen them, they have stood on their belief in God, but each time at Daniel's leadership. This time they stand alone, willing to confront the imperial wrath and face death for their belief.

The consequences were, of course, dire. Nebuchadnezzar flew into a rage, demanding that the young men be cast into a fiery furnace, heated to seven times its normal heat. The young men were prepared to accept this punishment rather than retract their belief in the Lord.

Nebuchadnezzar tried to scare the three men by heating the furnace to hotter than normal, which well describes the actions of evil spirits in temptation who,

"act against the affections of truth that make the conscience: as soon as they perceive anything of conscience, of whatever kind, then from the falsities and failings in the man they form to themselves an affection; and by means of this they cast a shade over the light of truth, and so pervert it; or they induce anxiety and torture him" (AC 1820:4).

The time the young men spend in the furnace represents a state of temptation, which occurs for the sake of regeneration (AE 439). Most simply defined, temptation is a battle between two sides within us, where the natural, or selfish side is subdued. Up until then, selfishness is seen as simply being a part of us, the way we are (AC 1820). In temptation, this self-image is changed, and we learn to see ourselves in the light of heaven (AE 439).

The power of the evil spirits is greatly illusory. Just as Nebuchadnezzar fell back after resistance, so the spirits also withdraw when we resist them. The greatest temptation we face is believing the Lord is unable to help us in our times of great need. If we cling to the believe that He can and does give help, then facing our inner selfishness becomes less difficult. The image the men were commanded to worship was, after all, an immobile object of gold, disproportionate and one-dimensional. Our selfishness is like that: seemingly monolithic, and yet devoid of any real life. Its attractions fade when seen in the light of heaven. Spiritual resistance is not so difficult, and the results give strength:

"Victories are attended with the result that the malignant genii and spirits afterward dare not do anything; for their life consists in their being able to destroy, and when they perceive that a man is of such a character that he can resist then at the first onset they flee away, as they are wont to do when they draw near to the first entrance to heaven, for they are at once seized with horror and terror, and hurl themselves backward" AC 1820.

Nebuchadnezzar is brought to awareness and appreciation of the power of the Lord, this time, with his own senses. There is a power in his acquiescence after witnessing the four men in the fiery furnace that is far more dramatic than his incredulity after Daniel foretold the dream in chapter two. This time he actually saw the power of the furnace, so strong that those who cast the three men in were killed by its heat, yet he saw the three men walk out unscathed. This proved the power of God to him more than anything before.

We see something of this process in the final verses of Chapter three, where Nebuchadnezzar praises the Lord, showing a new humility impossible for him before. As a result, the affection of truth begins to rule in place of the former selfish loves. Thus we see Shadrach, Meshach and Abed-Nego promoted in the province of Babylon, presumably in place of the Babylonian satraps, administrators, governors, counselors, treasurers, judges, magistrates and all the officials of the province who responded to Nebuchadnezzar's call to worship the gold image.

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Arcana Coelestia # 3107

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3107. 'Ten [shekels] of gold in weight' means the full amount involved in the introduction. This is clear from the meaning of 'ten', like a hundred, as a complete state, dealt with in 1988, 2636, from the meaning of 'gold' which here is a type of currency whose weight is used to indicate value, and from the meaning of 'weight' as the state of something as regards good, dealt with above in 3104. From this it is evident that 'ten [shekels] of gold in weight' means a complete state of what is being valued as regards good. The fact that the full amount involved in the introduction is meant is clear from the details in this chapter which deals with the introduction or betrothing.

  
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Thanks to the Swedenborg Society for the permission to use this translation.