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주석[칼빈] — 다니엘 5장 · 벨사살의 잔치

요약
칼빈 주석 · 섹션 25개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

Daniel here refers to the history of what happened at the taking of Babylon; but meanwhile he leaves those judgments of God to the consideration of his readers, which the Prophets had predicted before the people had become exiles. He does not use the prophetic style, as we shall afterwards see, but is content with simple narrative; while the practice of history may be learnt from the following expressions. It is our duty now to consider how this history tends towards building us up in the faith and fear of God. First of all we notice the time at which Belshazzar celebrated this banquet. Seventy years had passed away from the time when Daniel had been led into exile with his companions. For although Nebuchadnezzar will soon be called the father of Belshazzar, yet it is clear enough that Evil-Merodach lived between them; for he reigned twenty-three years. Some reckon two kings before Belshazzar; for they place Regassar after Labassardach; and these two will occupy eight years. Metasthenes has stated it so, and he has many followers. But Nebuchadnezzar the Great, who took Daniel captive, and was the son of the first king of that name, evidently reigned forty-five years. Some transfer two years to the reign of his father; at any rate, he held the regal power for forty-five years; and if the twenty-three years of Evil-Merodach are added, they will make sixty-eight years — in which Belshazzar had reigned eight years. We see, then, how seventy-two years had passed away from the period of Daniel being first led captive. Metasthenes reckons thirty years for the reign of Evil-Merodach; and then, if we add eight years, this makes more than eighty years — which appears probable enough, although Metasthenes seems to be in error in supposing different kings instead of only different names. (240) For Herodotus does not call Belshazzar, of whom we are now speaking, a king, but calls his father Labynetus, and gives him the same name. (241) Metasthenes makes some mistakes in names, but I readily embrace his computation of time, when he asserts Evil-Merodach to have reigned thirty years. For when we treat of the seventy years which Jeremiah had formerly pointed out, we ought not to begin with Daniel’s exile, no,’ yet with the destruction of the city, but with the slaughter which occurred between the first victory of king Nebuchadnezzar, and the burning and ruin of the temple and city. For when the report concerning the death of his father was first spread abroad, as we have elsewhere said, he returned to his own country, lest any disturbance should occur through his absence. Hence we shall find the seventy years during which God wished the people’s captivity to last, will require a longer period for the reign of Evil-Merodach than twenty-three years; although there is not any important difference, for soon after Nebuchadnezzar returned, he carried off the king, leaving the city untouched. Although the temple was then standing, yet God had inflicted the severest punishment upon the people, which was like a final slaughter, or at least nearly equal to it. However this was, we see that Belshazzar was celebrating this banquet just as the time of the deliverance drew nigh. Here we must consider the Providence of God, in arranging the times of events, so that the impious, when the time of their destruction is come, cast themselves headlong of their own accord. This occurred to this wicked king. Wonderful indeed was the stupidity which prepared a splendid banquet filled with delicacies, while the city was besieged. For Cyrus had begun to besiege the city for a long time with a large army. The wretched king was already half a captive; and yet, as if in spite of God, he provided a rich banquet, and invited a thousand guests. Hence we may conjecture the extent of the noise and of the expense in that banquet. For if any one wishes to entertain only ten or twenty guests, it will occasion him much trouble, if he wishes to treat them splendidly. But when it was a royal entertainment, where there were a thousand nobles with the king’s wife and concubines, and so great a multitude assembled together, it became necessary to obtain from many quarters what was required for such a festival; and this may seem incredible! But Xenophon though he related many fables and preserved neither the gravity nor the fidelity of a historian, because he desired to celebrate the praises of Cyrus like a rhetorician; although he trifles in many things, yet here had no reason or occasion for deception. He says a treasure was laid up, so that the Babylonians could endure a siege of even ten or more years. And Babylon was deservedly compared to a kingdom; for its magnitude was so large as to surpass belief. It must really have been very populous, but since they drew their provisions from the whole of Asia, it is not surprising that the Babylonians had food in store, sufficient to allow them to close their gates, and to sustain them for a long period. But in this banquet it was most singular that the king, who ought to have been on guard, or at least have sent forth his guards to prevent the city from being taken, was as intent upon his delicacies as if he had been in perfect peace, and exposed to no danger from any outward enemy. He had a contest with a strong man, if any man ever was so. Cyrus was endued with singular prudence, and in swiftness of action by far excelled all others. Since, then, the king was so keenly opposed, it is surprising to find him so careless as to celebrate a banquet. Xenophon, indeed, states the day to have been a festival. The assertion of those Jews who think the Chaldeans had just obtained a victory over the Persians, is but trifling. For Xenophon — who may be trusted whenever he does not falsify history in favor of Cyrus, because he is then a very grave historian, and entirely worthy of credit; but when he desires to praise Cyrus, he has no moderation — is here historically correct, when he says the Babylonians were

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bible-text/dan-5-1

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### 칼빈의 다니엘 5:1 주석

다니엘은 여기서 바벨론이 함락될 때 일어난 사건의 역사를 기록한다. 그러나 동시에 선지자들이 백성이 포로로 끌려가기 전에 예언했던 하나님의 심판들을 독자들의 숙고에 맡긴다. 그는 나중에 보게 될 것처럼 예언적 문체를 사용하지 않고 단순한 역사 서술로 만족한다. 이 역사가 하나님을 믿고 경외하는 신앙으로 우리를 세우는 데 어떻게 기여하는지를 이제 살펴보아야 한다. 무엇보다도 벨사살이 이 잔치를 연 시기에 주목해야 한다. 다니엘이 동료들과 함께 포로로 끌려간 때로부터 칠십 년이 지나 있었다. 비록 느부갓네살이 곧 벨사살의 아버지로 불리겠지만, 중간에 에윌므로닥이 살았다는 것은 충분히 분명하다. 그는 이십삼 년을 통치했다. 어떤 이들은 벨사살 이전에 두 왕을 놓는데, 라바싸르닥 다음에 레가싸르를 두고, 이 두 왕이 팔 년을 차지한다고 한다. 메타스테네스가 그렇게 말했고 그를 따르는 자들이 많다. 그러나 다니엘을 포로로 잡아온 느부갓네살 대왕, 즉 그 이름의 첫 왕의 아들은 분명히 사십오 년을 통치했다. 어떤 이들은 이 년을 그 아버지의 통치로 돌리지만, 어쨌든 그는 사십오 년 동안 왕권을 잡았다. 에윌므로닥의 이십삼 년을 더하면 육십팔 년이 되는데, 벨사살은 팔 년을 통치했다. 이렇게 보면 다니엘이 처음 포로로 잡혀온 때로부터 칠십이 년이 지났음을 알 수 있다. 메타스테네스는 에윌므로닥의 통치를 삼십 년으로 계산하는데, 여기에 팔 년을 더하면 팔십 년이 넘어 충분히 개연성 있어 보인다. 다만 메타스테네스는 같은 왕의 다른 이름을 다른 왕으로 혼동한 것 같다. 헤로도토스는 우리가 지금 말하는 벨사살을 왕으로 부르지 않고, 그 아버지를 라비네토스라 부르며 같은 이름을 쓴다. 메타스테네스는 이름에서 약간의 오류를 범하지만, 에윌므로닥이 삼십 년을 통치했다고 주장하는 그의 시간 계산은 기꺼이 받아들인다. 예레미야가 예전에 가리킨 칠십 년을 논할 때, 우리는 다니엘의 포로 때부터 시작해서도 안 되고, 성읍의 멸망 때부터 시작해서도 안 된다. 느부갓네살 왕의 첫 번째 승리와 성전과 성읍의 소각 및 폐허 사이에 일어난 살육에서부터 시작해야 한다. 벨사살이 이 잔치를 연 것은 마침 구원의 때가 다가오던 시점이었다. 여기서 하나님의 섭리를 고찰해야 한다. 하나님은 사건들의 때를 정하셔서, 불경건한 자들이 그 멸망의 때가 오면 스스로 나서서 무너지게 하신다. 이것이 이 악한 왕에게 일어난 일이다. 성이 포위된 상황에서 진수성찬의 호화로운 잔치를 베풀었다는 것은 실로 놀라운 어리석음이다. 고레스가 이미 대군으로 오랫동안 성을 포위하고 있었다. 불쌍한 왕은 이미 반쯤 포로가 되어 있었다. 그런데 하나님을 무시하듯 진수성찬을 갖추고 천 명의 손님을 초청했다. 그러나 바벨론은 상당히 큰 나라였고 온 아시아에서 식량을 끌어왔으므로, 성문을 닫고 오랫동안 버틸 수 있는 식량을 비축해 두었다는 것은 놀라운 일이 아니다. 이 잔치에서 가장 이상한 것은 왕이 경비를 서야 하거나 적어도 경비병을 내보내 성이 함락되지 않도록 해야 했음에도, 마치 완전한 평화 속에 있고 외부의 어떤 적에게도 위협받지 않는 것처럼 음식에 열중했다는 것이다.

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원주석

2절 카드 ↗

Here king Belshazzar courts his own punishment, because he furiously stirred up God’s wrath against himself, as if he was dissatisfied with its delay while God put off his judgment for so long a period. This is according to what I have said. When the destruction of a house is at hand, the impious remove the posts and gates, as Solomon says. ( Proverbs 17:19 .) God therefore, when he wishes to execute his judgments, impels the reprobrate by a secret instinct to rush forward of their own accord, and to hasten their own destruction. Belshazzar did this. His carelessness was the sign of his stupidity, and also of God’s wrath, when in the midst of his own pride and crimes he could delight in reveling. Thus his blindness more clearly points out God’s vengeance, since he was not content with his own intemperance and excesses, but must openly declare war against God. He ordered, therefore, says he, the gold and silver vessels to be brought to him which he had taken away from Nebuchadnezzar These vessels appear to have been laid up in the treasury; hence Nebuchadnezzar had never abused these vessels in his lifetime; we do not read that Evil-Merodach did anything of this kind, and Belshazzar now wishes purposely to inflict this insult on God. There is no doubt he brought forth those vessels by way of ridicule, for the purpose of triumphing over the true God, as we shall afterwards see. We have already explained the sense in which the Prophet calls Nebuchadnezzar the father of Belshazzar, since it is usual in all languages to speak of ancestors as fathers; for Belshazzar was of the offspring of Nebuchadnezzar, and being really his grandson, he is naturally called his son; and this will occur again. There are some who think Evil-Merodach was stricken with that grievous affliction mentioned in the last chapter: possibly his name was Nebuchadnezzar, but there is no reason for adopting their opinion; (245) it is frivolous to fly directly to this conjecture when the name of the father occurs. the Prophet says Belshazzar committed this under the influence of wine Since טעם , tegnem, signifies “to taste,” no doubt he here speaks of tasting; and since this may be metaphorically transferred to the understanding, some explain it to mean being impelled by wine, and thus his drunkenness took the place of reason and judgment. Nights and love and wine, says Ovid, have no moderation in them. (246) This explanation I think too forced; it seems simply to mean, when Belshazzar grew warm with wine, he commanded the vessels to be brought to him; and this is the more usual view. When, therefore, the savor of the wine prevailed, — that is, when it seized upon the king’s senses, then he ordered the vessels to be brought It is worth while to notice this, to induce us to be cautious concerning intemperance in drinking, because nothing is more common than the undertaking many things far too rashly when our senses are under the influence of wine. Hence we must use wine soberly, that it may invigorate not only the body but the mind and the senses, and may never weaken, or enervate, or stupify our bodily or mental powers. And this is, alas! too common, since the vulgar proverb is well known — pride springs from drunkenness. For this reason the poets supposed Bacchus to have horns, since intemperate men are always puffed up, and the most wretched fancy themselves kings. What then must happen to monarchs, when in their forgetfulness they dream themselves kings of kings, and even deities? The Prophet wishes to mark this fault when he says, Belshazzar, under the influence of wine, ordered vessels to be brought to him It now follows, — (245) This is the view of the Duke of Manchester; it is ably supported in his learned volume on “ The Times of Daniel.” As we have had occasion to review the general argument elsewhere, we merely allude to it here. — See Dissertations. (246) Ars. Amor., Eleg. 6. The French translation is worthy of notice, — “ La nuiet, l’amour, le boire sans mesure, N’ induit a rien sinon a toute ordure .” — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

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bible-text/dan-5-2

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### 칼빈의 다니엘 5:2 주석

왕 벨사살은 여기서 자신의 형벌을 자초한다. 그가 맹렬하게 하나님의 진노를 자기 위에 일으켰기 때문이다. 마치 하나님이 오랫동안 심판을 미루는 동안 그 지연이 마음에 들지 않는 것처럼 말이다. 이것은 내가 말한 것과 같다. 집이 무너지려 할 때 불경건한 자들은 기둥과 문을 스스로 뽑아낸다고 솔로몬이 말한 것처럼(잠 17:19). 하나님은 자신의 심판을 집행하기를 원하실 때, 유기된 자들을 은밀한 본능으로 몰아붙여 스스로 앞으로 나서고 자기 멸망을 서두르게 하신다. 벨사살이 그렇게 했다. 포위 상황 중에 자신의 교만과 범죄 속에서 향락을 즐길 수 있었다는 것은 그의 어리석음이자 하나님의 진노의 표징이었다. 따라서 그의 눈멀음은 하나님의 복수를 더욱 분명히 나타낸다. 그는 자신의 방종과 방탕으로도 만족하지 못하고 공개적으로 하나님께 선전포고를 했다. 그가 느부갓네살에게서 가져온 금은 그릇들을 가져오라고 명령했다. 이 그릇들은 창고에 보관되어 있었던 것 같다. 따라서 느부갓네살은 살아 있는 동안 이 그릇들을 남용하지 않았다. 에윌므로닥도 이런 일을 했다는 기록이 없다. 그런데 벨사살은 의도적으로 하나님을 모욕하고자 그 그릇들을 꺼내려 했다. 의심할 것 없이 그는 그것들을 조롱을 위해 꺼냈고, 나중에 보게 될 것처럼 참 하나님을 이기고 기뻐하기 위해서였다. 선지자가 느부갓네살을 벨사살의 아버지라 부르는 의미에 대해서는 이미 설명했다. 모든 언어에서 조상을 아버지라 부르는 것이 관습이기 때문이다. 벨사살은 느부갓네살의 후손으로 실제로 손자였으나 자연스럽게 아들이라 불린 것이다. 어떤 이들은 에윌므로닥이 마지막 장에서 언급된 그 무서운 고통을 당했다고 생각하지만, 이 추측을 받아들일 이유가 없다. 선지자는 벨사살이 술의 기운에 취하여 이것을 저질렀다고 말한다. '타암'은 "맛을 보다"를 의미하므로, 여기서 맛보는 것을 말함이 틀림없다. 이것이 이해에 비유적으로 전이될 수 있으므로, 어떤 이들은 술에 충동받아 술기운이 이성과 판단을 대신했다는 뜻으로 설명한다. 그러나 이 설명은 너무 억지스러워 보인다. 단순히 벨사살이 술기운이 달아올랐을 때 그릇들을 가져오라고 명령했다는 것으로 보는 것이 더 일반적인 견해다. 따라서 포도주의 맛이 지배하게 되었을 때, 즉 그것이 왕의 감각을 사로잡았을 때, 그는 그릇들을 가져오도록 명령했다. 이것은 음주의 방종에 관해 우리를 주의하게 만들 가치가 있다. 감각이 포도주의 영향 아래 있을 때 너무 경솔하게 많은 것을 감행하는 것보다 더 흔한 것이 없기 때문이다.

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원주석

3절 카드 ↗

The Prophet uses the word “ golden, ” probably, because the most precious vessels were brought; silver might also have been added, but the more splendid ones are noticed. He does not say that Nebuchadnezzar carried them off, but implies it to be the common act of all the Babylonians. They obtained the victory under the direction of this king, hence he used the spoils; and since they were all engaged in the victory, the Prophet speaks of them all. In using the phrase, “the temple,” he expresses more than before, by saying, not from Jerusalem only but from the temple of God’s house. return to ' Top of Page ' <a name="verse-4" class="com-number"

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### 칼빈의 다니엘 5:3 주석

선지자는 아마도 가장 귀한 그릇들이 가져와졌기 때문에 "금"이라는 말을 사용한다. 은도 덧붙여질 수 있었지만, 더 화려한 것들이 언급된다. 그는 느부갓네살이 그것들을 가져갔다고 말하지 않고, 모든 바벨론 사람들의 공동 행위로 암시한다. 그들이 이 왕의 지휘 아래 승리를 거두었으므로 그가 전리품을 사용했고, 그들 모두가 승리에 참여했으므로 선지자는 그들 모두에 대해 말한다. "성전"이라는 어구를 사용함으로써 그는 이전보다 더 많은 것을 표현한다. 예루살렘에서만이 아니라 하나님의 집 성전에서 가져온 것이라고 말함으로써.

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Here the Prophet shews more distinctly and clearly how the king insulted the true and only God, by ordering his vessels to be brought to him. For when they had been brought forth, they praised, says he, all their gods of gold and silver; meaning in defiance of the true God they celebrated the praises of their false deities, and thanked them, as we find in Habakkuk. ( Habakkuk 1:16 .) Although there is no doubt they sacrificed heartily the produce of their industry, as the Prophet there expresses it, yet they exalted their own gods, and thus obliterated the glory of the true God. And this is the reason why the Prophet now takes pains to state those vessels to have been brought from the temple of God ’ s house For he here strengthens the impiety of the king and his nobles for erecting their horns against the God of Israel. There is then a great contrast, between God who commanded his temple to be built at Jerusalem, and sacrifices to be offered to him and false gods. And this was the head and front of Belshazzar’s offending, because he thus purposely rose up against God, and not only tyrannically and miserably oppressed the Jews, but triumphed over their God — the Creator of heaven and earth. This madness accelerated his ultimate destruction, and it occurred for the purpose of hastening the time of their deliverance. Hence I have represented him to have been drawn by God’s great instinct to such madness that vengeance might be ripened. They drank, says he, wine, and praised their gods. The Prophet does not ascribe the praise of their gods to drunkenness, but he obliquely shews their petulance to have been increased by drink. For if each had been sober at home, he would not have thus rashly risen up against God; but when impiety exists in the heart, intemperance becomes an additional stimulus. The Prophet seems to me to mean this, when he repeats, they were drinking; for he had said, the king and his nobles, his wife, and concubines, were drinking He now inculcates the same thing in similar words, but adds, they drank wine, — meaning their madness was the more inflamed by the excitement of the wine. Then they praised the gods of silver, etc. The Prophet here reproachfully mentions gods of gold, silver, brass, wood, and stone, since we know God to have nothing in common with either gold or silver. His true image cannot be expressed in corruptible materials; and this is, the reason why the Prophet calls all the gods which the Babylonians worshipped, golden, silver, brazen, wooden, and stone. Clearly enough the heathen never were so foolish as to suppose the essence of Deity to reside in gold, or silver, or stone; they only called them images of their deities; but because in their opinion the power and majesty of the deity was included within the material substance, the Prophet is right in so completely condemning their criminality, because we hear how carefully idolaters invent every kind of subtlety. In the present times, the Papacy is a glaring proof how men cling to gross superstitions when they desire to excuse their errors; hence the Prophet does not here admit those vain pretenses by which the Babylonians and other heathens disguise their baseness, but he says, their gods were of silver and gold And why so? for although they orally confessed that gods reign in heaven, (so great was the multitude and crowd of their deities that the supreme God was quite shrouded in darkness,) although therefore the Babylonians confessed their gods to have dwelt in heaven, yet they fled to statues and pictures. Hence the Prophet deservedly chides them for adoring gods of gold and silver. As to his saying, then the vessels were brought, it shews how the slaves of tyrants obey them in the worst actions, because no delay intervened in bringing the vessels from the treasury. Daniel therefore signifies how all the king’s servants were obedient to his nod, and desirous of pleasing a person brutish and drunken; at the same time he shews the shortness of that intemperate intoxication; for he says, — return to ' Top of Page ' <a name="verse-5" class="com-number"

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### 칼빈의 다니엘 5:4 주석

여기서 선지자는 왕이 그릇들을 가져오도록 명령함으로써 어떻게 참되고 유일하신 하나님을 모욕했는지를 더 분명하게 보여준다. 그 그릇들이 가져와졌을 때 그들은 금과 은으로 만든 자신들의 모든 신을 찬양했다고 한다. 즉 참 하나님을 무시하고 그들은 거짓 신들의 찬양을 기렸으며, 하박국에서 발견되는 것처럼 그들에게 감사했다(합 1:16). 그들이 자신들의 노력의 산물을 진심으로 희생으로 드렸다는 것은 의심할 여지가 없지만, 그들은 자신들의 신들을 높이고 참 하나님의 영광을 지워버렸다. 이것이 선지자가 지금 그 그릇들이 하나님의 집 성전에서 가져온 것임을 언급하는 데 공을 들이는 이유다. 그는 여기서 이스라엘의 하나님을 대항하여 뿔을 세우는 왕과 귀족들의 불경건을 강화하기 때문이다. 따라서 예루살렘에 자신의 성전을 세우고 제사를 드리도록 명하신 하나님과 거짓 신들 사이에는 큰 대조가 있다. 이것이 벨사살의 범죄의 핵심이었다. 그가 의도적으로 하나님을 대항하여 일어났기 때문이다. 단순히 유대인들을 압제했을 뿐 아니라 그들의 하나님, 하늘과 땅의 창조자를 이겼다고 의기양양했다. 이 광기가 그의 최후의 멸망을 앞당겼고, 그것은 구원의 때를 앞당기기 위한 것이었다.

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Here Daniel begins his narration of the change which took place, for at that instant the king’ acknowledged something sorrowful and disturbing to be at hand. Yet, as he did not at once understand what it was, God gave him a sign as an omen of calamity, according to the language of the profane. In this way God sent him warning when he saw the king and his nobles raging with mad licentiousness. There appeared, then, the hand of a man, says the Prophet, using this expression from its similitude and form. We are sure it was not a man’s hand; it had the appearance of one, and hence was called so. Scripture often uses this method of expression, especially when treating external symbols. This is, then, a sacramental form of speech, (251) if I may use the expression. God, indeed, wrote the inscription by his own power, but he shews King Belshazzar the figure as if a man had written it on the wall; hence the fingers of a hand were put forth. This expression conduces in no slight degree to the reality of the miracle; for if Belshazzar had seen this on the wall from the very first, he might have supposed some artifice had placed the hand there; but when the wall was previously bare, and then the hand suddenly appeared, we may readily understand the hand to have been a sign from heaven, through which God wished to shew something’ important to the king. The fingers of a hand, then, were put forth, and wrote from the midst of the candlestick, or lamp. Clearly, then, this was a feast by night, and Babylon was taken in the midst of the night. No wonder their banquets were protracted to a great length, for intemperance has no bounds. When men are accustomed to spend the day in luxury, I confess indeed they do not usually continue their banquets till midnight; but when they celebrate any splendid and remarkable feast, they do not find the daylight sufficient for their festivites and the grosser indulgences of the table. Hence the hand appeared from the candlesticks to render it the more conspicuous. That hand, says the Prophet, wrote on the surface of the palace wall. If any one had announced to the king this appearance of a human hand, he might have doubted it; but he says the king was an eye-witness, for God wished to terrify him, as we shall afterwards see, and hence he set before him this spectacle. The king, then, perceived it; perhaps his nobles did not; and we shall afterwards see how the terror operated upon the king alone, unless, indeed, some others trembled with him. When, therefore, they saw his countenance changed and exhibiting proofs of terror, they began to fear, although they were all desirous of affording him some consolation. Hence God wished to summon this impious king to His tribunal when the hand of a man appeared before him in the act of writing. We shall see what it wrote in its proper place. (251) This phrase is worthy of notice. The Latin is “ sacramentalis locutio ; ” the French, “ est aussi sacramentale ” See our Ezekiel, volume 2, p. 312 and note, where the Sabbath is termed a Sacrament. return to ' Top of Page ' <a name="verse-6" class="com-number"

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### 칼빈의 다니엘 5:5 주석

여기서 다니엘은 일어난 변화의 서술을 시작한다. 바로 그 순간 왕은 슬프고 불안한 일이 임박했음을 알아챘다. 그러나 그것이 무엇인지 즉시 이해하지 못했으므로, 하나님은 불경건한 자들의 말로 나쁜 징조라고 표현되는 것처럼 재앙의 징표로 그에게 표적을 보내셨다. 이렇게 하나님은 왕과 귀족들이 미친 방종으로 날뛰는 것을 보시고 그에게 경고를 보내셨다. 그러자 사람의 손처럼 보이는 것이 나타났다고 선지자는 말한다. 그는 그 형태와 닮음에서 이 표현을 사용한다. 그것이 사람의 손이 아님은 확실하다. 그저 그렇게 보였기에 그렇게 불렸다. 성경은 특히 외적 상징들을 다룰 때 이런 표현 방식을 자주 사용한다. 이것은 내가 이 표현을 써도 된다면 성례전적 언어 방식이다. 하나님은 실제로 자신의 능력으로 그 글을 쓰셨지만, 마치 사람이 벽에 쓴 것처럼 형상으로 왕 벨사살에게 보여주셨다. 따라서 손의 손가락들이 나타났다. 이 표현은 기적의 실재성에 적지 않게 기여한다. 만약 벨사살이 처음부터 벽에 그것이 있는 것을 보았다면, 어떤 술책으로 손이 거기 놓였다고 생각했을 수도 있다. 그러나 벽이 이전에는 비어 있다가 손이 갑자기 나타났으므로, 그 손이 하나님이 왕에게 중요한 것을 보여주고자 하신 하늘의 표적이었음을 쉽게 이해할 수 있다. 손의 손가락들이 나타나 등불 가운데서 글을 썼다. 따라서 이것은 밤의 잔치였으며, 바벨론은 한밤중에 함락되었다. 그래서 선지자는 손가락들이 왕궁 벽의 표면에 글을 썼다고 말한다. 누군가 왕에게 사람 손의 이런 출현을 알렸다면 그는 의심했을 수 있다. 그러나 왕이 직접 목격자였다고 말한다. 하나님이 왕을 두렵게 하기 원하셨기 때문이다. 왕은 그것을 느꼈지만, 아마도 귀족들은 느끼지 못했을 것이다. 나중에 우리는 그 공포가 왕에게만 미쳤는지, 아니면 다른 이들도 그와 함께 두려워했는지를 보게 될 것이다.

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Here Daniel shews how the king’s mind was struck with fear, lest any one should think his fright without foundation. But he expresses, by many circumstances, how disturbed the king was, and thus the sufficiency of the reason would easily appear. It was needful for him to be so struck, that all might understand how God was seated on his throne, and summoned him as a criminal. We mentioned before how Daniel impresses us with the pride of this king, and his careless security is a clear proof of it. When the daily siege of the city ought to have rendered him anxious, he was celebrating his usual banquets, as if in profound peace. Whence he appears to be corrupted by a kind of spiritual drunkenness, so as not to feel his own calamities. This, then, is the reason why God roused him up and awakened him from his lethargy, because no ordinary means were effectual in recalling him to soundness of mind. The fear which he experienced might seem a convenient preparation for penitence. But we see the same thing in this case as we do in that of Esau; for he was not only touched with contrition when he saw himself cut off, but he uttered a loud and piercing’ lamentation when seeking his father’s “blessing,” and yet he was too late. ( Genesis 27:24 .) A similar occurrence is related here of King Belshazzar, but we must remark upon everything in order. Daniel says. The king’s countenance was changed; then, the joints of his limbs were loosened, and he was disturbed, or frightened, in his thoughts; and lastly, he adds, his knees smote together The word properly signifies, to strike one against another. By these signs the Prophet shews how King Belshazzar was frightened by the vision already mentioned. Without doubt, as I have just said, God inspired him with this terror, for we know even when God has openly ascended to his own tribunal, how stupid the reprobate remain, and how immovable! But God wished to affect the mind of this impious king, and to render his ignorance without excuse. Here we may remark, generally, in how many ways God touches men’s hearts — not those of the reprobate only, but also of his elect, for we see even the best men slow and slothful when God summons them to his judgment-seat. It becomes necessary to chastise them with rods, otherwise they never approach God of their own accord. He might, indeed, move their minds without violence; but he wishes to set before us, as in a glass, our slowness and slothfulness, since we do not obey his word with natural willingness. Hence he tames his children with cords when they will not profit by his word. With regard to the reprobate, he often chides their obstinacy, because, before he undertakes the office of judge, he kindly entices them; when they do not profit by this, he threatens; and when his threats are useless and devoid of efficacy, he then calls them to his tribunal. Respecting the fate of the King of Babylon, God had suffered Daniel to be silent, for his ingratitude and pride had closed the door, so as to prevent Daniel from undertaking the office of a teacher as he was prepared to do; hence the King of Babylon continued without one. But God suddenly appeared as a judge, by the writing of which we have shortly spoken, and of which we shall say more in the proper place. Whatever its meaning may be: we see King Belshazzar not only admonished by an outward sign of his approaching death, but inwardly stirred up to acknowledge himself to be dealing with God. For the reprobate often enjoy their own pleasures, as I have said, although God shews himself to be their judge. But he treats King Belshazzar differently: he desires to inspire him with terror, to render him more attentive to the perusal of the writing. This time was, as I have said, a preparation for repentance; but he failed in the midst of his course, as we see too many do who tremble at the voice of God and at the signs of his vengeance, as soon as he admonishes them; but these feelings are but evanescent; thus proving how little they have learnt of the necessary lesson. The example of Esau is similar to this, since he despised God’s grace when he heard himself deprived of the inheritance divinely promised him. ( Genesis 25:33 .) He treated the blessing as a fable, till he found it a serious matter; he then began to lament, but all in vain. Such also was the fright of King Belshazzar, as we shall soon perceive. Even when Daniel explained the writing to him, he was by no means moved by it, but adorned Daniel with royal tokens of regard. Yet the object and use of this was totally different, for when the nobles were moved, and the reality became manifest, God in this way demonstrated his glory: and Darius, who took the city, with his son-in-law Cyrus, understood how his own valor and perseverance were not the sole cause of his victory, and how the satraps, Gobryas and Gadata, would not have assisted him so materially unless the whole affair had been under God’s auspices. Thus God shewed himself as in a glass to be the avenger of his people, as he had promised seventy years previously. It now follows: — return to ' Top of Page ' <a name="verse-7" class="com-number"

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### 칼빈의 다니엘 5:6 주석

여기서 다니엘은 왕의 마음이 어떻게 두려움에 사로잡혔는지를 보여준다. 아무도 그의 놀람이 근거 없다고 생각하지 않도록 하기 위해서다. 그러나 그는 많은 상황들로 왕이 얼마나 당황했는지를 표현하여, 그 이유의 충분함이 쉽게 나타나게 한다. 그가 그처럼 타격을 받는 것이 필요했다. 그래야 모든 사람이 하나님이 자신의 보좌에 앉아 계시고 그를 죄인으로 소환하심을 이해할 수 있기 때문이다. 우리는 전에 다니엘이 이 왕의 교만을 어떻게 강조했는지 언급했고, 그의 부주의한 안락함은 그것의 분명한 증거다. 성의 매일의 포위가 그를 불안하게 만들었어야 했는데도, 그는 마치 완전한 평화 속에 있는 것처럼 일상적인 잔치를 벌이고 있었다. 따라서 그는 일종의 영적 취함에 빠져 자신의 재난을 느끼지 못하는 것처럼 보인다. 이것이 하나님이 그를 깨우고 무감각에서 일으키신 이유다. 왜냐하면 어떤 일반적인 수단도 그를 건전한 정신으로 되돌리는 데 효과적이지 않았기 때문이다. 왕이 경험한 두려움이 회개를 위한 편리한 준비처럼 보일 수 있었다. 그러나 우리는 에서의 경우와 동일한 것을 여기서 본다. 그는 자신이 잘려나간 것을 보았을 때 단지 통회에 감동되었을 뿐 아니라, 아버지의 축복을 구하면서 크고 날카로운 탄식을 발했지만 이미 때가 늦었다(창 27:34). 왕 벨사살에 대해서도 비슷한 일이 여기 기록된다. 다니엘은 말한다—왕의 안색이 변했다. 그런 다음 그의 사지의 마디들이 풀렸고, 그는 생각들 안에서 불안해하거나 두려워했다. 마지막으로 그는 덧붙인다, 그의 무릎이 서로 맞부딪쳤다고. 이러한 표징들로 선지자는 왕 벨사살이 이미 언급한 환상으로 인해 얼마나 두려워했는지를 보여준다.

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The Prophet narrates how King Belshazzar sought a remedy for his anxiety; hence we gather how his mind was so immediately wounded, and how he felt he could not escape God’s hand, otherwise he would not have called the wise men so suddenly in the midst of the banquet. Again, when the Prophet says, He cried out loudly, he was clearly so astonished as to forget his being king, for to cry out at table was not consistent with his dignity. But God expelled all pride from him, by compelling him to burst forth into a cry, like a man completely beside himself. We must now consider the remedy to which he resorted: he ordered the Chaldeans, and magi, and astrologers to be called We learn from this how exceedingly prone men are to vanity, lying, and falsehood. Daniel ought to have been first, even among the Chaldeans, for that was an answer worthy of remembrance which he had given to the grandfather of this king, when he predicted his becoming like the beasts of the forest. Since this prophecy was verified by the event, his authority ought to have flourished even to a thousand years. He was daily in the king’s sight, and yet he was neglected, while the king sent for all the Chaldeans, and astrologers, and diviners, and magi. Truly enough, these men were then in so great repute that they deservedly obscured the fame of Daniel, for they were indignant at a captive being preferred to native teachers, when they knew their own glory amongst all peoples depended upon the persuasion of their being the only wise men. As, therefore, they wished to retain their good opinion, as being God’s counselors, no wonder they despised this stranger. But this feeling cannot avail for a moment before God: for what can be urged in defense of the king’s impiety? His grandfather was a memorable instance of God’s vengeance, when rejected from the company of men, and compelled to dwell among the wildest beasts of the forest. This, truly, could not appear a matter of chance. God, then, had first admonished him by a dream, and next sent his own Prophet as the interpreter of the oracle and the vision. As I have said, the fame of this event ought to have been perpetual among the Chaldeans, yet the grandson of King Nebuchadnezzar had forgotten his example, insulted the God of Israel, profaned the vessels of the temple, and triumphed with his idols! When God sets before him the sign of his judgment, he calls together the magi and the Chaldeans, and passes by Daniel. And what possible excuse can he have for this? We have seen, as I have said, how very prone men are to be deluded by Satan’s impostures, and the well-known proverb becomes true, — The world loves to be deceived! This, also, is worthy of notice, because in the present day, and in troublous times, many protect themselves behind the shield of their ignorance. But the explanation is at hand — they are willingly blind; they shut their eyes amidst the clearest light; for if God considered King Belshazzar without excuse when the Prophet was once presented to him, what excuse can the ‘blind of these days allege? Oh! if I could determine what God’s will is for me, I would submit myself instantly to it, because God daily and openly calls to us and invites us, and shews us the way; but none answer him, none follow him, or at least how very few! Hence we must diligently consider the example of the King of Babylon when we see him full of anxiety, and yet not seeking God as he ought. And why so? He wanders about in great hesitation; he sees himself constrained, and yet he cannot fly from the judgment of God, but seeks consolation in magi, Chaldeans, and other impostors; for, as we have seen, they had been once or twice proved so, and this ought to have been sufficiently celebrated and notorious to all men. We see, then, how blind King Belshazzar was, since he closed his eyes to the light offered him. So in the present day almost all the world continues in blindness; it is not allowed to wander in darkness, but when light shines upon it, it closes its eyes, rejects God’s grace, and purposely desires to cast itself headlong. This conduct is far too common. Now the Prophet says, — The king promised the wise men a present of a chain of gold to whoever read the writing; and besides this , raiment of purple, and the third rank in the kingdom! This shews him not to have been sincerely touched by the fear of God. And this repugnance is worthy of observation in the wicked, who dread God’s judgments, and yet the pride of their hearts is not corrected and subdued, as we saw in the case of this king. For his knees smote one against the other, and the joints of his loins were loosened: he trembles throughout his entire frame, and becomes half dead with fear, because God’s terror seizes on all his senses. Meanwhile, we see a hidden pride lurking in his mind, which breaks forth in the promise, whoever shall interpret the writing, shall be the third in rank in the kingdom! God had already deprived him of his royal dignity; yet he still wishes to raise others on high in defiance of God! What, then, is the meaning of this? We see how often the wicked are terrified, and how deeply they cherish a hidden contumacy, so that God never subdues them. They shew, indeed, many signs of repentance; but if any one carefully weighs all their words and deeds, he will find the Prophet’s narration concerning King Belshazzar completely verified, because they rage against God, and are never teachable or obedient, but utterly stupefied. We saw this partly in former verse, and shall see it again more clearly at the end of the chapter. As to the latter clause of the verse, he shall rule as third in the kingdom, it is uncertain whether he promises the third portion or the third rank; for many think the queen, of whom mention will soon be made, was the wife of King Nebuchadnezzar, and grandmother of King Belshazzar. It follows: — return to ' Top of Page ' <a name="verse-8" class="com-number"

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### 칼빈의 다니엘 5:7 주석

선지자는 왕 벨사살이 자신의 불안을 위한 해결책을 어떻게 구했는지를 이야기한다. 이로부터 우리는 그의 마음이 즉시 상처를 받았고, 자신이 하나님의 손을 피할 수 없다고 느꼈음을 알 수 있다. 그렇지 않다면 잔치 도중에 그처럼 갑자기 지혜자들을 불렀을 리가 없기 때문이다. 또한 선지자가 그가 큰 소리로 외쳤다고 말할 때, 그는 왕이라는 것을 잊어버릴 만큼 완전히 당황했음이 분명하다. 왕이 식탁에서 외치는 것은 그의 품위에 맞지 않기 때문이다. 그러나 하나님이 그에게서 모든 교만을 쫓아내셔서, 완전히 제정신이 아닌 사람처럼 외침을 토해내도록 강제하셨다. 다니엘은 처음에 왕이 현인들을 모두 소환했음에도 다니엘을 지나쳤다는 것이 왕의 은혜를 무시한 것임을 보여준다. 다니엘이 첫 번째로 부름받았어야 했다. 그는 느부갓네살 왕에게 꿈 해석을 통해 그가 숲의 짐승들처럼 될 것이라고 예언했고, 이 예언이 사건에 의해 검증되었으므로 그의 권위는 천 년까지도 꽃을 피웠어야 했다. 그는 날마다 왕 앞에 있었는데도 무시되었고, 왕은 모든 갈대아인들과 점성가들과 점쟁이들과 마기들을 보냈다. 따라서 선지자는 현인들이 약속된 것을 받을 자를 누구도 해독하지 못했다고 말한다—사슬과 자색 옷과 왕국의 세 번째 지위를. 이로써 하나님은 그를 원하지 않는 자들에게서 어떻게 자신의 선물들을 돌리시는지를 보여주신다.

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8절 카드 ↗

Here Daniel relates how deceived the king was in his opinion, in hoping for any interpretation of the writing from either the magi or the astrologers, the Chaldeans or the soothsayers; for none of them could read it. Hence he pays here the punishment of his ingratitude in passing over God’s Prophet, while he knew he had predicted truth to his grandfather just as it had happened, as well as Daniel’s general excellence in wisdom, Hence the proofs of his calling were sufficiently numerous and trustworthy. Since, then, he had so despised God’s unparalleled benefit, he is destitute of counsel:, and sees himself call in vain upon all the Chaldeans and astrologers. For Daniel says, There was no one who could read the writing or reveal its interpretation to the king Because this seems absurd, many Rabbis have hazarded various conjectures. Some think the letters were transposed; others guess that they were changed into their counterparts and equivalents; and others think the char-actors were changed. But we have elsewhere shewn how bold the Jews are in their conjectures, whenever they have no certain guide. We do not require their guesses, because, very probably, the writing was visible to the king and concealed from all the Chaldeans, or else they were so blind that they could see nothing; just as God denounced against the Jews a stupor of this kind. We see what he pronounces, by Isaiah, ( Isaiah 29:0 : 11,) “Your law shall be like a. sealed book: If it shall be said to any one, ‘Read it,’ he shall say, ‘The book is sealed, I cannot:’ or the book may be opened and ye shall all become blind: even those who seem to be sharper than all others, shall say they are ignorant and unlettered men.” Whatever God threatened against the Jews we know was fulfilled, and is fulfilled to this day, since a veil is put before their eyes, as Paul says. ( 2 Corinthians 3:14 .) Hence they were blind in the midst of the brightest light. What wonder then if the same thing happened to the Chaldeans, so flint they could not read the writing? There is no necessity to conjecture any transposition of letters, or any inversion of their, order, or any change of one into another; for the word תקל , tekel, went first, and afterwards מנא , מנא Mena, Mena. These guesses then are frivolous; and thus much is certain, God wished the king to be made aware of his approaching destruction; next, his soul was moved, not with repentance, but only enough to render his sloth without excuse; and hence, whether willingly or not, he was compelled to send for some remedy, since he knew himself to be dealing with God. return to ' Top of Page ' <a name="verse-9" class="com-number"

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### 칼빈의 다니엘 5:8 주석

다니엘은 여기서 왕이 갈대아인들이나 점성가들, 마기들이나 점쟁이들 중 어느 누구에게서도 글을 해석받기를 기대했지만 얼마나 속았는지를 이야기한다. 그들 중 누구도 그것을 읽을 수 없었기 때문이다. 따라서 그는 여기서 하나님의 선지자를 무시하고 다니엘이 그의 조부에게 정확히 일어난 것을 예언했다는 것을 알면서도 지나쳤고, 아울러 지혜에 있어서 다니엘의 탁월함이 충분하고 신뢰할 만한 것으로 나타났음에도 그 은혜를 그처럼 멸시한 것의 형벌을 받는다. 따라서 그는 결핍되어 있고, 모든 갈대아인들과 점성가들을 불러도 헛될 뿐임을 본다. 다니엘은 말한다, 글을 읽고 그 해석을 왕에게 알릴 수 있는 자가 없었다고. 이것이 터무니없어 보이기 때문에 많은 랍비들이 다양한 추측을 감행했다. 어떤 이들은 글자들이 전치되었다고 생각하고, 어떤 이들은 그것들이 상당어와 동의어로 바뀌었다고 추측하며, 또 어떤 이들은 글자체가 바뀌었다고 생각한다. 그러나 우리는 유대인들이 확실한 안내자가 없을 때마다 얼마나 대담하게 추측하는지를 알기에 이런 추측이 필요하지 않다. 매우 개연성 있게, 글이 왕에게는 보였지만 모든 갈대아인들에게는 감추어졌거나, 아니면 그들이 너무 눈이 멀어 아무것도 볼 수 없었을 것이다. 글자들의 전치나 순서의 역전이나 다른 것으로의 변경을 추측할 필요가 없다. 하나님은 왕이 자신의 다가오는 멸망을 알기를 원하셨다. 다음으로 그의 영혼이 회개가 아니라 자신의 게으름을 변명할 수 없게 만들 정도로만 움직였다. 따라서 그는 원하든 원하지 않든 어떤 해결책을 찾도록 강요받았다. 자신이 하나님을 상대하고 있음을 알았기 때문이다.

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9절 카드 ↗

Now, with regard to the writing itself, God could not be a free agent unless he possessed the power of addressing one man at one time, and a number of men at another. He wished King Belshazzar to be conscious of this writing, while the magi were all as unable to read it as if they were blind. And then, with reference to the interpretation, their perplexity need not surprise us. For God spoke enigmatically, when he said Mene, Mene, and then Tekel, that is weighed, and Peres, divided. If the magi could have read these words a hundred times over, they could never either conjecture or comprehend their true meaning. The prophecy was allegorical, until an interpreter was divinely ordained for it. So far as the mere letters are concerned, there is no reason why we should be surprised at the eyes of the magi being blinded, since God pleased it to be so, and wished to cite the king to his tribunal, as we have already said. The Prophet says, The king was frightened, his countenance was changed, and the princes also were disturbed The publicity of the event ought to have increased the sense of God’s judgment, for, as we shall afterwards see, King Belshazzar himself was slain that very night. Cyrus entered while the Babylonians were feasting, and enjoying their luxuries in security. So remarkable an example of God’s justice might have been instantly buried in that drunken revel, had it not been rendered conspicuous to many bystanders. Hence Daniel repeats, The king was disturbed, after he saw no prospect of either aid or advice from his magi and astrologers. He says also, his princes were astonished, because not only the king ought to be troubled but the whole Court, and the report ought to flow forth not only through the city, but to foreign nations, since there is no doubt that Cyrus was afterwards informed of this prophecy; for he would not have courted Daniel so much, nor honored him so remarkably, unless this occurrence had been made known to him. It afterwards follows: return to ' Top of Page ' <a name="verse-10" class="com-number"

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### 칼빈의 다니엘 5:9 주석

이제 글 자체에 관해서, 하나님은 한 번에 한 사람에게, 또 다른 때에는 여러 사람에게 말씀하시는 능력을 가지시지 않는다면 자유로운 행위자가 되실 수 없다. 그분은 왕 벨사살이 이 글을 의식하기를 원하셨고, 마기들은 마치 눈이 먼 것처럼 그것을 읽을 수 없었다. 해석에 관해서도 그들의 당혹감은 놀랄 것이 없다. 하나님은 메네, 메네, 달리는 달아가다, 브레스 즉 나뉘었다고 수수께끼로 말씀하셨기 때문이다. 마기들이 이 말들을 백 번 읽을 수 있었다 해도 그들은 결코 그 참된 의미를 추측하거나 이해할 수 없었을 것이다. 그 예언은 하나님이 임명하신 해석자가 있기 전까지는 알레고리적이었다. 단순한 글자들에 관해서는, 하나님이 그것을 기뻐하셨으므로 마기들의 눈이 멀었다는 것을 놀랍게 여길 이유가 없다. 하나님은 왕을 이미 말한 것처럼 자신의 법정으로 소환하기를 원하셨다. 선지자는 말한다—왕이 두려워하고 안색이 변했으며 왕자들도 불안해했다고. 사건의 공개성이 하나님의 심판의 감각을 증가시켰어야 했다. 나중에 보게 될 것처럼 왕 벨사살 자신이 바로 그날 밤 살해되었기 때문이다. 고레스는 바벨론 사람들이 잔치를 벌이며 안락하게 사치를 즐기고 있는 동안 들어왔다.

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10절 카드 ↗

Here Daniel relates the occasion of his being brought before the king, as the reader and interpreter of the writing. The queen, he says, did this. It is doubtful whether it was the wife of King Belshazzar, or his grandmother. She was probably an old woman, as she refers to events in the time of King Nebuchadnezzar This conjecture has no sufficient foundation, and hence it is better to suspend our judgment than to assert anything rashly; unless, as we before saw, his wife was at table with him. As far as we can gather the words of the Prophet with certainty, we must diligently notice them, and thus convict the king of ingratitude, because he did not admit Daniel among the magi, Chaldeans, and astrologers. The holy man had no wish to be reckoned in that company; he would have deserved to lose God’s prophetic spirit had he thus mingled with impostors; and he is clearly to be distinguished from them. King Nebuchadnezzar had set him over all the magi; he had no wish to exercise this honor, unless, as I have just said, he would deprive himself of the singular gift of prophecy; for we must always take care how far we can go. We know how very prone we are to be enticed by the blandishments of the world, especially when ambition blinds us and disturbs all our senses. No plague is worse than this, because when any one sees a prospect of the acquisition of either profit or honor, he does not regard either what he ought to do or what God permits, but is hurried on by a blind fury. This would have happened to Daniel, unless he had been restrained by a sense of true piety, and hence he repudiated the honor offered him by King Nebuchadnezzar. He never wished to be reckoned among soothsayers, and astrologers, and impostors of this kind, who deluded that nation with prodigies. Here the queen enters and mentions Daniel; but this does not render the king without excuse; for, as we have already said, Daniel had acquired a name of renown among men of all ages, and God wished to signalize him by a distinct mark, to fix the minds of all upon him, as if he were an angel from heaven. As King Belshazzar was ignorant of the existence of such a Prophet in his kingdom, this was the result of his gross and brutish indifference. God, therefore, wished King Belshazzar to be reproved by a woman, who said, Let not thy thoughts disturb thee! She calms him quietly, because she saw how frightened he was; but, meanwhile, she shews him the grossness of his error in wandering about in uncertainty, when the way was plain before him. God had put his torch in the Prophet’s hand for the very purpose of lighting the king, unless he willfully desired to wander in darkness, as all the wicked do. Hence, we may learn from the example of this king, the common fault of our nature; for no one runs out of the right way, unless he indulges in his own ignorance, and desires all light to be extinct within him. As to the language of the queen, The spirit of the holy gods is in Daniel! we have elsewhere explained its meaning. It is not surprising that the profane use this language, since they cannot discern between the one God and angels. Hence they promiscuously call anything divine and celestial, a god. Thus also the queen calls angels, holy gods, and places the true God among them. But it is our privilege to acknowledge the true God as shining forth alone, and the angels as all taking their own ranks without any excellence in heaven or earth to obscure the glory of the only God. The writing has this tendency — the exaltation of God in the highest degree, and the magnifying of his excellency and his majestic supremacy. We here see how needful it is for us to be instructed in the essential unity of God, since from the very beginning of the world men have always been persuaded of the existence of some Supreme Deity; but after they became vain in their imaginations, this idea entirely escaped them, and they mingled God and angels in complete confusion. Whenever we perceive this, let us feel our need of Scripture as a guide and instructor which shines on our path, urging us to think of God as inviting us to himself and willingly revealing himself to us. return to ' Top of Page ' <a name="verse-12" class="com-number"

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### 칼빈의 다니엘 5:10 주석

여기서 다니엘은 그가 글의 해석자로 왕 앞에 데려와진 계기를 이야기한다. 왕비가 이것을 했다고 한다. 그녀가 왕 벨사살의 아내였는지 아니면 조모였는지 의심스럽다. 그녀가 왕 느부갓네살 시대의 사건들을 언급하는 것으로 보아 아마도 나이 많은 여인이었을 것이다. 이 추측은 충분한 근거가 없으므로, 성급하게 무언가를 단언하기보다는 판단을 유보하는 것이 낫다. 우리가 선지자의 말에서 확실하게 알 수 있는 것은 무엇이든 부지런히 주목해야 하며, 이로써 왕의 배은망덕함을 책망해야 한다. 그가 마기들과 갈대아인들과 점성가들 사이에 다니엘을 인정하지 않았기 때문이다. 거룩한 사람은 그 무리에 끼고 싶지 않았다. 만약 그가 사기꾼들과 섞였다면 하나님의 예언 영을 잃을 만했다. 그는 분명히 그들과 구별되어야 한다. 왕 느부갓네살이 그를 모든 마기들의 위에 세웠으나 그는 이 영예를 기꺼이 사용하려 하지 않았다. 말하자면 참된 경건의 의식에 의해 억제되었다. 따라서 그는 왕 느부갓네살이 제시한 영예를 거절했다. 그는 결코 점쟁이들이나 점성가들이나 이런 종류의 사기꾼들 중에 끼기를 원하지 않았다. 여기서 왕비가 들어와 다니엘을 언급한다. 그러나 이것이 왕을 변명 없이 만들지는 않는다. 이미 말한 것처럼 다니엘은 모든 연령의 사람들 사이에서 명성을 얻었고, 하나님은 그를 마치 하늘에서 온 천사처럼 모든 사람의 마음이 그에게 집중되도록 뚜렷한 표시로 표시하기를 원하셨기 때문이다. 왕 벨사살이 그의 왕국에 그런 선지자가 있다는 것을 몰랐다면, 이것은 그의 거칠고 짐승 같은 무관심의 결과였다. 하나님은 따라서 여성에 의해 왕 벨사살이 꾸짖음을 받기 원하셨다. 그녀가 말했다—왕의 생각들이 당신을 불안하게 하지 말게 하소서! 그녀는 그가 얼마나 두려워했는지를 보았으므로 조용히 그를 진정시킨다. 그러나 동시에 그가 앞에 길이 열려 있는데도 불확실함 속에서 방황하는 자신의 큰 오류의 거칠음을 보여준다.

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12절 카드 ↗

The queen here assigns the reason why Daniel had obtained the honor of being esteemed the prince and master of all the wise men; because she said, An excellent spirit was found in him, as he interpreted dreams, revealed secrets, and solved difficulties The three gifts in which Daniel excelled are here enumerated, and this proves him to have surpassed the other magi, since none of them could be compared with him. The magi boasted in their ability to interpret dreams, to solve all difficulties, and explain enigmas; but this boast of theirs was twice shewn to be vanity and folly. The queen therefore deservedly claims these three qualities for Daniel, while shewing his superiority to all others. Hence she reasons with authority when she says, A name was imposed upon him by the king. We have already spoken of this name, Belteshazzar; but the queen now refers to this name, to inform the king in what great esteem and honor he was held by his grandfather. The name of his father is here expressed, since Belshazzar might despise all strangers; yet reason would dictate the propriety of deferring to the judgment of his grandfather, whom every one knew to be a most remarkable character, whom God humbled for a time, as we saw, and as Daniel will now allude to it. Let us proceed, — return to ' Top of Page ' <a name="verse-13" class="com-number"

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### 칼빈의 다니엘 5:12 주석

왕비는 여기서 다니엘이 모든 지혜자들의 왕자와 주인으로 여겨지는 영예를 받게 된 이유를 밝힌다. 그 안에 탁월한 영이 있었기 때문이라고 한다. 꿈을 해석하고 비밀들을 드러내며 어려운 것들을 풀었기 때문이다. 다니엘이 탁월했던 세 가지 재능이 여기서 열거된다. 이것은 그가 다른 마기들보다 탁월했음을 증명한다. 마기들은 꿈을 해석하고 모든 어려운 것들을 풀며 수수께끼를 설명할 수 있다고 자랑했지만, 이런 그들의 자랑이 두 번이나 헛되고 어리석음으로 드러났다. 왕비는 따라서 다른 모든 이들보다 탁월한 다니엘에게 이 세 가지 자질을 마땅히 귀속시킨다. 따라서 그녀는 왕에 의해 그에게 이름이 붙여졌다고 말할 때 권위로 추론한다. 우리는 이미 벨드사살이라는 이름에 대해 말했다. 그러나 왕비는 지금 이 이름을 언급하면서, 그가 그의 조부에게 얼마나 큰 존경과 영예로 여겨졌는지를 왕에게 알린다. 그의 아버지의 이름이 여기서 표현되는데, 벨사살이 모든 낯선 이들을 경멸할 수 있었기 때문이다. 그러나 이성은 자신의 조부의 판단에 복종하는 것의 적절함을 가르쳐줄 것이다.

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13절 카드 ↗

Here the king does not acknowledge his own folly, but without any modesty he interrogates Daniel, and that, too, as a captive, — Art thou, that Daniel, of the captives of Judah, whom my father led away? He seems to speak contemptuously here, to keep Daniel in servile obedience; although we may read this sentence as if Belshazzar inquired , Are you that Daniel? In truth, I have heard of thee! He had heard before, and had said nothing; but now, when extreme necessity urges him, he pays the greatest respect to Daniel. I have heard, therefore, that the spirit of the gods is in thee, since thou canst unravel intricacies and reveal secrets With regard to the spirit of the gods, we have already mentioned how King Belshazzar, by the common custom of all nations, promiscuously mingled angels with God; because those miserable ones could not extol God as they ought, and treat angels as entirely under his feet. But this sentence shews men never were so brutal as not to ascribe all excellence to God, as we see in profane writers; whatever promotes human advantage, and is remarkable for superiority and dignity, they treat as benefits derived from the gods. Thus the Chaldeans called the gift of intelligence a spirit of the gods, being a rare and singular power of penetration; since men acknowledge they do not acquire and attain to the prophetic office by their own industry, but it is a heavenly gift. Hence men are compelled by God to assign to him his due praise; but because the true God was unknown to them, they speak implicitly, and, as I have said, they called angels gods, since in the darkness of their ignorance they could not discern which was the true God. Whatever be the meaning, Belshazzar here shews in what estimation he holds Daniel, saying, he depends on the reports received from others, and thus displaying his own slothfulness. He ought to have known the Prophet by personal experience; but from his being content with simple rumor, he proudly neglected the teacher offered to him, and neither reflected upon nor wished to confess his own disgrace. But thus God. often extracts a confession from the impious, by which they condemn themselves, even if they wish exceedingly to escape censure. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/dan-5-13

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### 칼빈의 다니엘 5:13 주석

여기서 왕은 자신의 어리석음을 인정하지 않고, 아무런 겸손 없이 다니엘에게 심문한다. 그것도 포로로서. "유다 포로 중 내 아버지가 데려온 다니엘이 네냐?" 그는 다니엘을 노예적 복종 상태에 묶어두기 위해 여기서 경멸적으로 말하는 것처럼 보인다. 비록 우리가 이 문장을 마치 벨사살이 "그대가 바로 그 다니엘인가? 사실 나는 그대에 대해 들었다!"라고 묻는 것처럼 읽을 수도 있지만. 그가 전에 들었으면서도 아무 말 하지 않았다. 그러나 이제 극도의 필요가 그를 재촉하자, 그는 다니엘에게 최고의 존중을 표한다. "신들의 영이 그 안에 있다고 들었으니, 이는 그대가 얽힌 것을 풀 수 있고 비밀들을 드러낼 수 있기 때문이다." 신들의 영에 관해서는 이미 왕 벨사살이 모든 나라들의 일반적인 관습처럼 천사들을 하나님과 뒤섞었음을 언급했다. 이 불쌍한 사람들이 하나님을 마땅히 높이지 못하고 천사들을 그분의 발 아래 두지 못했기 때문이다. 그러나 이 문장은 사람들이 결코 하나님에게 모든 탁월함을 귀속시키지 않을 만큼 짐승 같지는 않았음을 보여준다. 무엇이든 인간적 이점을 증진하고 탁월함과 존엄에서 탁월한 것은 신들로부터 오는 복으로 취급한다. 이렇게 갈대아인들은 지성의 선물을 신들의 영이라 불렀다.

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원주석

15절 카드 ↗

The following phrase has the same meaning: — All the wise men were brought before me, and the soothsayers or diviners, to read this writing to me, and to reveal its interpretation; and they could not do it, said he; for God punished him by shewing how profitless were all the Chaldeans and soothsayers, in whom he trusted at the moment of his extremity. While he was thus disappointed in his hopes, he acknowledges himself to have been deceived; and when he preferred the magi and soothsayers, he thought himself fortified by their counsel, as long as they were on his side. Meanwhile his rejection of the holy Prophet was deservedly intolerable to God. Belshazzar confesses this without intending to do so; hence I said his confession was not ingenuous or voluntary, but violently extorted by the secret instinct of God. He also promises Daniel what he had previously promised the magi, — Thou shalt be clothed in purple if thou canst read this writing, and wear a golden chain round thy neck, and thou shalt reign as the third person in the kingdom But the end of his reign was now close at hand, and yet in security he offers this dignity to Daniel. This shews how rapidly the terror which God had occasioned him had vanished away. He is agitated by the greatest uneasiness, just like madmen, for they having no certainty exult amidst their terror, and wish to leap or fly towards heaven itself. Thus also this tyrant though he trembles at God’s judgment, yet retains a hidden obstinacy in his heart, and imagines his kingdom will permanently continue, while he promises wealth and honors to others. It now follows, — return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/dan-5-15

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### 칼빈의 다니엘 5:15 주석

다음 어구도 같은 의미를 가진다. 지혜자들이 모두 내 앞에 데려와졌고, 점쟁이들과 복술사들도 이 글을 내게 읽고 그 해석을 드러내라고 했으나, 그들이 할 수 없었다고 한다. 하나님이 그를 벌하셔서 그가 의지했던 모든 갈대아인들과 점쟁이들이 얼마나 유익하지 않은지를 보여주셨다. 극도의 필요의 순간에 모든 희망에서 실망했을 때, 그는 자신이 속았음을 인정한다. 그가 마기들과 점쟁이들을 선호했을 때, 그들이 자기 편에 있는 한 그들의 조언으로 자신을 강화했다고 생각했다. 한편 하나님의 거룩한 선지자를 거부한 것은 마땅히 하나님에게 참을 수 없는 것이었다. 벨사살은 의도하지 않고 이것을 고백한다. 그가 은밀한 하나님의 본능에 의해 폭력적으로 강요된 고백이기 때문이다. 그는 또한 마기들에게 약속했던 것을 다니엘에게도 약속한다. 이 글을 읽을 수 있으면 자색 옷을 입히고 목에 금 사슬을 달아주며 왕국에서 세 번째 자리를 주겠다고. 하지만 그의 통치 종말이 이미 가까웠는데, 그는 안연히 다니엘에게 이 지위를 제시한다. 이것은 하나님이 일으킨 공포가 얼마나 빨리 사라졌는지를 보여준다.

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원주석

17절 카드 ↗

First of all, Daniel here rejects the proffered gifts. We do not read of his doing so before; he rather seemed to delight in the honors conferred by King Nebuchadnezzar. We may inquire into the reason for this difference. It is not probable that the intention, feeling, or sentiments of the Prophet were different. What then could be his intention in allowing himself to be previously ennobled by Nebuchadnezzar, and by now rejecting the offered dignity? Another question also arises. At the end of this chapter we shall see how he was clothed in purple, and a herald promulgated an edict, by which he became third in the kingdom. The Prophet seems either to have forgotten himself in receiving the purple which he had so magnanimously rejected, or we may ask the reason why he says so, when he did not refuse to be adorned in the royal apparel. With respect to the first question, I have no doubt of his desire to treat the impious and desperate Belshazzar with greater asperity, because in the case of King Nebuchadnezzar there still remained some feelings of honor, and hence he hoped well of him and treated him more mildly. But with regard to King Belshazzar, it was necessary to treat him more harshly, because he had now arrived at his last extremity. This, I have no doubt, was the cause of the difference, since the Prophet proceeded straight forward in his course, but his duty demanded of him to distinguish between different persons, and as there was greater pertinacity and obstinacy in King Belshazzar, he shews how much less he deferred to him than to his grandfather. Besides, the time of his subjection was soon to be finished, and with this end in view he had formerly honored the Chaldean empire. As to the contrast apparent between his reply and his actions, which we shall hereafter see, this ought not to seem absurd, if the Prophet had from the beginning borne his testimony against the king’s gifts, and that he utterly re-jeered them. Yet he does not strive very vehemently, lest he should be thought to be acting cunningly, for the purpose of escaping danger. In each case he wished to display unconquered greatness of mind; at the beginning he asserted the king’s gifts to be valueless to him, for he knew the end of the kingdom to be at hand, and afterwards he received the purple with other apparel. If he had entirely refused them, it would have been treated as a fault and as a sign of timidity, and would have incurred the suspicion of treason. The Prophet therefore shews how magnificently he despised all the dignities offered him by King Belshazzar, who was already half dead. At the same time he shews himself intrepid against all dangers; for the king’s death was at hand and the city was taken in a few hours — nay, in the very same hour! Daniel therefore did not reject this purple, she wing his resolution not to avoid death if necessary. He would have been safer in his obscurity, had he dwelt among the citizens at large, instead of in the palace; and if he had resided among the captives, he might have been free from all danger. As he did not hesitate to receive the purple, he displays his perfect freedom from all fear. Meanwhile he, doubtless, wished to lay prostrate the king’s foolish arrogance, by which he was puffed up, when he says, Let thy gifts remain with thee, and give thy presents to another! I care not for them. Because he so nobly despises the king’s liberality, there is no doubt of his desire to correct the pride by which he was puffed up, or at least to wound and arouse his mind to feel God’s judgment, of which Daniel will soon become both the herald and the witness. It now follows, — return to ' Top of Page ' <a name="verse-18" class="com-number"

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bible-text/dan-5-17

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### 칼빈의 다니엘 5:17 주석

무엇보다도 다니엘은 여기서 제시된 선물들을 거절한다. 이전에 그가 그런 것을 한다는 기록은 없다. 오히려 느부갓네살 왕이 수여한 영예들을 기쁘게 받은 것처럼 보였다. 이 차이의 이유가 무엇인지 물을 수 있다. 선지자의 의도, 감정, 또는 감각이 달랐을 가능성은 없다. 그렇다면 이전에 느부갓네살에게 귀족으로 높여지도록 허용하면서 이제 제시된 존엄을 거부하는 그의 의도는 무엇인가? 첫 번째 질문에 관해서, 나는 그가 불경건하고 절망적인 벨사살을 더 가혹하게 대하려 했음을 의심하지 않는다. 느부갓네살 왕의 경우에는 여전히 어떤 명예의 감정이 남아 있었으므로 그에게 잘 되기를 바라며 더 온화하게 대했다. 그러나 왕 벨사살에 관해서는 더 가혹하게 대하는 것이 필요했다. 그가 이제 최후의 극단에 이르렀기 때문이다. 이것이 의심할 것 없이 차이의 원인이다. 선지자가 자신의 길을 곧게 나아갔지만, 그의 의무는 서로 다른 사람들을 구별할 것을 요구했고, 왕 벨사살에게 더 큰 완고함과 고집이 있었으므로 그에게 자신의 조부보다 훨씬 덜 공손했음을 보여준다. 그 외에도 갈대아 제국에 종속되는 시간이 곧 끝날 것이었다. 선지자가 이전에 그 갈대아 제국을 공경했던 것은 이런 목적에서였다. 그의 대답과 우리가 나중에 보게 될 그의 행동 사이에 나타나는 대조에 관해서, 만약 선지자가 처음부터 왕의 선물들을 반대한다고 증언하고 그것들을 완전히 거부했다면 이것이 이상하게 보여서는 안 된다. 그러나 그는 너무 격렬하게 싸우지 않는다. 교활하게 행동한다고 생각될까 봐, 즉 위험을 피하려는 목적으로. 그는 두 경우 모두에서 정복되지 않는 위대한 마음을 나타내기를 원했다.

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원주석

18절 카드 ↗

Before Daniel recites the writing, and adds its interpretation, he explains to King Belshazzar the origin of this prodigy. He did not begin the reading at once, as he might conveniently have done, saying Mene, Mene! as we shall see at the end of the chapter, since the king could not have pro-fired by his abrupt speech. But here Daniel shews it to be by no means surprising, if God put forth his hand and shewed the figure of a hand describing the king’s destruction, since the king had too obstinately provoked his anger. We see then why Daniel begins by this narrative, since King Nebuchadnezzar was a most powerful monarch, subduing the whole world to himself and causing all men to tremble at his word, and was afterwards hurled from the throne of his kingdom. Hence it more clearly appears that Belshazzar did not live in ignorance, for he had so signal and remarkable an example [hat he ought to have conducted himself with moderation. Since then that domestic admonition did not profit him, Daniel shews the time to be ripe for the denunciation of God’s wrath by a formidable and portentous sign. This is the sense of the passage. Passing on to the words themselves, he first says, To King Nebuchadnezzar God gave an empire, and magnificence, and loftiness, and splendor; as if he had said, he was magnificently adorned, as the greatest monarch in the world. We have stated elsewhere, and Daniel repeats it often, that empires are bestowed on men by divine power and not by chance, as Paul announces, There is no power but of God. ( Romans 13:1 .) God wishes his power to be specially visible in kingdoms. Although, therefore, he takes care of the whole world, and, in the government of the human family even the most miserable things are regulated by his hand, yet his singular providence shines forth in the empire of the world. But since we have often discussed this point at length, and shall have many opportunities of recurring to it, it is now sufficient just briefly to notice the principle, of the exaltation of earthly kings by the hand of God, and not by the chances of fortune. When Daniel confirms this doctrine, he adds, On account of the magnificence which God conferred upon him, all mortals trembled at the sight of him! By these words he shews how God’s glory is inscribed on kings, although he allows them to reign supreme. This indeed cannot be pointed out with the finger, but the fact is sufficiently clear; kings are divinely armed with authority, and thus retain under their hand and sway a great multitude of subjects. Every one desires the chief power over his fellow-creatures. Whence happens it, since ambition is natural to all men, that many thousands are subject to one, and suffer themselves to be ruled over and endure many oppressions? How could this be, unless God entrusted the sword of power to those whom he wishes to excel? This reason, then, must be diligently noticed, when the Prophet says, All men trembled at the sight of King Nebuchadnezzar, because God conferred upon him that majesty, and wished him to excel all the monarchs of the world. God has many reasons, and often hidden ones, why he raises one man and humbles another; yet this point ought to be uncontroverted by us. No kings can possess any authority unless God extends his hand to them and props them up. When he wishes to remove them from power, they fall of their own accord; not because there is any chance in the changes of the world, but because God, as it is said in the Book of Job, ( Job 12:18 ,) deprives those of the sword whom he had formerly entrusted with it. It now follows, Whom he wished to slay he slew, and whom he wished to strike he struck Some think the abuse of kingly power is here described; but I had rather take it simply, for Nebuchadnezzar being able to east down some, and to raise others at his will, since it was in his power to give life to some and to slay others. I, therefore, do not refer these words to tyrannical lust, as if Nebuchadnezzar had put many innocent persons to death, and poured forth human blood without any reason; or as if he had despoiled many of their fortunes, and enriched others and adorned them with honor and wealth. I do not take it so. I think it refers to his arbitrary power over life and death, and over the rise of some and the ruin of others. On the whole, Daniel seems to me to describe the greatness of that royal power which they may freely exercise over their subjects, not through its being lawful, but through the tacit consent of all men. Whatsoever pleases the king, all are compelled to approve of it, or at least no one dares to murmur at it. Since, therefore, the regal license is so great, Daniel here shews how King Nebuchadnezzar was not carried away by his own plans, or purposes, or good fortune, but was entrusted with supreme power and rendered formidable to all men, because God had designed him for his own glory. Meanwhile, kings usually despise what they are permitted to enjoy, and what God allows them. For powerful as they are, they must hereafter render an account to the Supreme King. We are not to gather from this, that kings are appointed by God without any law, or any self-restraint; but the Prophet, as I have said, speaks of the royal power in itself. Since kings, therefore, have power over their subjects for life and death, he says, the life of all men was in the hand of King Nebuchadnezzar. He now adds, When his heart was exalted, then he was cast down (or ejected) from the throne of his kingdom, and they deprived him of his majesty He follows up his own narrative, tie wishes to shew King Belshazzar how God bears with the insolence of those who forget him, when they have obtained the summit of power. Desiring to make this known, he says, King Nebuchadnezzar, thy grandfather, was a mighty monarch. He did not obtain this mightiness by himself, nor could he have retained it, except he had been supported by God’s hand. Now his change of circumstances was a remarkable pr

Pericope (part_of)

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bible-text/dan-5-18

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### 칼빈의 다니엘 5:18 주석

다니엘은 글을 읽고 해석을 덧붙이기 전에, 이 놀라운 일의 기원을 왕 벨사살에게 설명한다. 그는 즉시 글 읽기를 시작하지 않았다. 비록 편리하게 그렇게 할 수 있었겠지만 말이다. 왕이 그의 갑작스러운 말에서 유익을 얻을 수 없었을 것이기 때문이다. 그러나 여기서 다니엘은 왕이 그의 진노를 너무 완고하게 자극했으므로 하나님이 자신의 손을 내밀어 그의 멸망의 형상을 쓰는 손의 모습을 보인 것이 결코 놀라운 일이 아님을 보여준다. 따라서 다니엘이 이 서술로 시작하는 이유를 우리는 본다. 느부갓네살은 가장 강력한 군주였으며 온 세상을 자신에게 복종시키고 그의 말에 모든 사람이 두려워 떨었다. 그러다가 그의 왕국 보좌에서 끌어 내려졌다. 따라서 벨사살이 무지 속에 살지 않았음이 더욱 분명히 나타난다. 그는 절제하며 행동했어야 할 그처럼 두드러지고 주목할 만한 예를 가지고 있었기 때문이다. 그 내부의 권고가 그에게 유익이 되지 않았으므로, 다니엘은 무서운 불길한 표적으로 하나님의 진노를 알릴 때가 무르익었음을 보여준다.

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원주석

21절 카드 ↗

First, with respect to the text; verbally, it is “ he put,” and thus some translate, “ he placed his own heart among the brutes,” which makes a tolerable sense; but others rather refer this to God, who placed his heart among beasts, and we know how often the noun substantive is defective in Hebrew and Chaldee; hence we may translate it verbally, Nebuchadnezzar himself placed his own heart, that is, assimilated his own senses to the brutes, so as to differ in no respect from them. It may also mean, God placed his heart among the brutes, that is, infatuated him so, as to render him like them. Others take the word שוי , shevi, absolutely; but it ought rather to be explained actively. Again, some translate the next clause, “Made him taste the grass, like a brute;” and others, that the grass supported him. The number is changed, but there is no doubt about the sense; for if we read, “The herb of the field supported him,” the expression will be indefinite, similar to many others previously noticed; but if any one prefers using the plural number, the sense will be equally suitable; for “the herbs of the field gave him nourishment.” This verse does not need any long explanation, since Daniel only repeats what he had formerly written: His grandfather, Nebuchadnezzar, although not changed into a wild beast, was driven from the common society of men, and his whole body was deformed, whilst he abhorred the habits of men and preferred to dwell with the brutes. This was a horrible prodigy, especially in so great a monarch; and it was an example worthy of being handed down by posterity even to a thousand generations, had the monarchy endured so long. But his grandson quickly forgot this event, and thus he is deservedly convicted of the basest slothfulness. This is the reason why Daniel repeats the history again, He was driven, says he, from the children of men; his heart was placed among the beasts, meaning he was deprived of reason and judgment. We know this to be the principal difference between men and brutes — men understand and reason, but brutes are carried away by their senses. God, therefore, set forth a memorable example in despoiling this king of his reason and intelligence, H is dwelling, says he, was with the wild asses; formerly he had dwelt in a palace, conspicuous throughout the world at large, from whom all the people of the East sought their laws. Since he was habitually worshipped as a god, this was a horrible judgment, since he afterwards dwelt among wild beasts, and like a bull received his sustenance from the grass of the field, when he had previously reveled in every delicacy, and was accustomed to luxurious habits, and to the whole wealth of a kingdom; especially, when we know how luxuriously the Orientals indulged themselves. Babylon was the mother of all indulgences, and when the king’s condition was thus changed, no one could be ignorant of its cause — not mere chance or accident:, but the rare and singular judgment of God! He afterwards adds what he had formerly said, His body was moistened by the dews of heaven, until he acknowledged God to reign supreme in the kingdom of men Here again the end of the punishment is expressed — that Nebuchadnezzar might feel himself to have been created king by divine power, and to shew how earthly kings could not stand unless God propped them up by his hand and influence. They think themselves placed beyond the changes of fortune, and although they verbally boast of reigning by the grace of God, yet they despise every deity and transfer the glory of the divinity to themselves! We gather from these words that this is the folly of all kings. For if Nebuchadnezzar had been persuaded of God’s appointment of kings, of their dependence upon his will, and of their fall or stability according to his decree, he had not needed this punishment, as these words clearly imply, tie excluded God, then, from the government of the world; but this is common with all earthly kings, as I have lately stated. All indeed will profess something, but the Holy Spirit does not regard those false protestations, as they are called. Hence in the character of King Nebuchadnezzar we have set before us, as in a glass, the drunken confidence of all kings, in supposing themselves to stand by their own power, and to free themselves from the authority of God, as if he were not seated as a judge in heaven, Nebuchadnezzar, therefore, ought to be humbled, until he acknowledged God’s reign upon earth, since the common opinion fixed him up in heaven, as if contented with his own ease, and careless of the affairs of the human race. At length it is added, and whom he wills, he exalts, or sets up. What has been said obscurely is better expressed, since Nebuchadnezzar acknowledged, by being severely punished and subdued, the reign of God on the earth. For when earthly kings see themselves surrounded by guards, powerful in riches, and able to collect mighty armies by their nod; when they see they inspire universal terror, they think God deprived of his rights, and are unable to conceive any change; as it is said in the Psalms of all the proud, ( Psalms 10:4 ,) and as Isaiah says to the same purport, Even should a blast pass by, or a deluge overwhelm the whole earth, yet evil shall not touch us. ( Isaiah 28:15 .) As if they had said, although God should thunder from heaven, yet we shall be safe from all disaster and disturbance. Kings persuade themselves of this. Hence they begin to acknowledge God as king of the earth, when they feel themselves in his hand and at his disposal, to east down those whom he has raised up, and to exalt the lowly and abject, as we have already seen. This clause of the verse, then, is an explanation of the former sentence. It now follows: return to ' Top of Page ' <a name="verse-22" class="com-number"

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### 칼빈의 다니엘 5:21 주석

먼저 본문에 관해서, 동사적으로 "그가 놓았다"인데 어떤 이들은 "그는 자신의 마음을 짐승들 가운데 놓았다"고 번역하는데 괜찮은 의미를 만든다. 하지만 다른 이들은 이것을 하나님을 가리키는 것으로 취하는데, 하나님이 그의 마음을 짐승들 가운데 놓으셨다는 것이다. 어떻든 의미에 대해서는 의심이 없다. 다니엘은 단지 이전에 쓴 것을 반복한다. 그의 조부 느부갓네살은 비록 야생 짐승으로 변하지는 않았지만, 인간의 일반적인 사회에서 추방되었고 그의 온 몸이 변형되었으며 인간의 습관들을 싫어하고 짐승들과 함께 거하기를 선호했다. 이것은 그처럼 위대한 군주에게 무서운 이상한 일이었다. 이것이 왕이 인류의 아이들에게서 쫓겨났다고 하는 이유다. 그의 마음이 짐승들 가운데 놓였다는 것, 즉 그가 이성과 판단력을 빼앗겼다는 것. 이것이 인간과 짐승의 주요한 차이점임을 우리는 안다—인간은 이해하고 추론하지만 짐승들은 그들의 감각에 의해 이끌린다. 하나님은 따라서 이 왕에게서 이성과 지성을 빼앗음으로써 기억할 만한 예를 보여주셨다. 그의 거처가 들나귀들과 함께였다고 한다. 이전에 그는 세상 전체에서 알려진 왕궁에 거했는데 이제 야생 짐승들과 함께 거주하게 되었다. 이 형벌의 끝이 다시 표현된다—하나님이 사람들의 왕국을 통치하신다는 것을 인정할 때까지.

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Daniel here shews why he, related what we have hitherto heard concerning King Nebuchadnezzar ’ s punishment; for Belshazzar ought to have been so affected by that domestic example, as to submit himself to God. We may believe, indeed, that his father Evil-Merodach had forgotten his punishments, since he would not have conducted himself so petulantly against God, nor trampled on true and sincere piety; for God spared the wretched tyrant who restrained himself within the bounds of moderation. But as to his grandfather Belshazzar, he was altogether intolerable; hence God stretched forth his hand. The Prophet now teaches this. Thou art his son, says he. This circumstance urges upon him with greater force the duty of not seeking an example in foreign nations, since he acknowledged himself to have sufficient at home of what was both necessary and useful. He enlarges upon his crime in another way, by saying, Yet thou didst know this Men are accustomed to shield themselves under their ignorance with the view of extenuating the guilt of their crimes, but those who sin knowingly and willfully are without the slightest excuse. The Prophet therefore convinces the king of manifest obstinacy; as if he had said, You have provoked God’s anger on purpose; since he ought to have been aware of the horrible judgment awaiting all the proud, when he had such a remarkable and singular proof of it in his grandfather, which he ought to have kept constantly before his eyes. It follows, — return to ' Top of Page ' <a name="verse-23" class="com-number"

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### 칼빈의 다니엘 5:22 주석

다니엘은 여기서 우리가 지금까지 들은 느부갓네살의 형벌에 관한 것을 왜 이야기했는지를 보여준다. 벨사살이 그 내부의 예로 영향을 받아 하나님께 복종했어야 하기 때문이다. 그의 아버지 에윌므로닥도 형벌들을 잊어버렸다고 믿을 수 있다. 만약 그것들을 기억했다면 그처럼 오만하게 하나님을 대항하여 행동하지 않았을 것이기 때문이다. 그러나 그의 손자 벨사살에 관해서는 그는 완전히 참을 수 없는 자였다. 따라서 하나님이 손을 뻗으셨다. 선지자는 이제 이것을 가르친다. "너는 그의 아들이다"라고 그는 말한다. 이 상황은 외국 민족들에서 예를 구할 필요 없이 집에서 필요하고 유익한 것을 충분히 가지고 있음을 인정했으므로 더 강하게 그에게 의무를 촉구한다. 그는 또 다른 방식으로 그의 범죄를 확대한다. "그러나 네가 이것을 알았다"고 말함으로써. 사람들은 자신들의 범죄의 죄책을 줄이기 위해 자신들의 무지 뒤에 자신을 가리기 관습이 있다. 그러나 알면서 고의적으로 죄를 짓는 자들은 가장 작은 변명도 없다. 따라서 선지자는 왕이 그처럼 두드러지고 특별한 증거를 그의 조부에게서 가지고 있어서 항상 눈앞에 두었어야 했음에도, 교만한 모든 자들을 기다리는 무서운 심판을 의도적으로 하나님의 진노를 자극했음을 분명한 완고함으로 확신시킨다.

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The Prophet continues his own sentence, and confirms what I have said, namely, King Belshazzar was intractable and willfully blind to God’s judgment. For thou hast raised thyself, says he, against the Lord of heaven. If he had raised himself thus insolently against men, his sin would be worthy of punishment; but when he had provoked God on purpose, this arrogance neither could nor ought to be borne. Again, therefore, the Prophet increases the guilt of the king’s pride by saying, he raised himself against the King of heaven He also expresses the manner of his doing so, by commanding the vessels of the temple to be brought to sight; he drank from them This profanation was an indecent sacrilege, but Belshazzar was not content with that indignity; he used these vessels for luxury and foul debauchery, abusing them in the company of concubines and abandoned women; and added a yet greater reproach against God, in praising his gods of silver and gold, brass and iron, wood and stone, which cannot feel. This had not been said previously; but since Daniel here sustains the character of a teacher, he does not relate the events so shortly as at first. When he said at the beginning of this chapter, Belshazzar celebrated that impure banquet, he spoke historically; but he now executes, as I have said, the office of a teacher. Thou, says he, hast praised the gods made of corruptible material, who neither see, nor hear, nor understand; but thou hast defrauded the living God of his honor, in whose hand is thy life, on which thou dependest, and whence all in which thou boastest proceeds. Because thou hast so despised the living God, who had been so gracious unto thee, this ingratitude was both base and shameful. We see, therefore, how severely the Prophet reproves the impious tyrant of sacrilege, and mad rashness, and foul ingratitude towards God. I pass over these things lightly, since they have been treated elsewhere. It now follows, — return to ' Top of Page ' <a name="verse-24" class="com-number"

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### 칼빈의 다니엘 5:23 주석

선지자는 자신의 판결을 계속하며 내가 말한 것, 즉 왕 벨사살이 완고하고 의도적으로 하나님의 심판에 눈 멀었음을 확인한다. "너는 하늘의 주를 대항하여 자신을 높였다"고 그는 말한다. 만약 그가 그처럼 오만하게 사람들을 대항하여 자신을 높였다면, 그 죄도 형벌받을 가치가 있었을 것이다. 그러나 그가 의도적으로 하나님을 자극했을 때, 이 오만함은 참을 수도 없고 참아서도 안 되는 것이었다. 또한 선지자는 왕의 교만의 죄책을 증가시킨다. 그가 하늘의 왕을 대항하여 자신을 높였다고 말함으로써. 그는 또한 그가 그렇게 한 방식을 표현한다. 성전의 그릇들을 가져오도록 명령함으로써. 그는 그것들에서 마셨다. 이 모독은 불경스러운 신성모독이었지만, 벨사살은 그 모욕으로 만족하지 않았다. 그는 이 그릇들을 방종과 추잡한 방탕에 사용하며 후궁들과 버림받은 여인들의 무리 가운데서 그것들을 남용했다. 그리고 은과 금과 놋과 철과 나무와 돌로 된 그의 신들을 찬양함으로써 하나님을 대항하여 더욱 큰 욕을 더했다. 이것은 이 장의 시작에서 말하지 않았지만, 다니엘이 여기서 교사의 역할을 하므로 처음처럼 짧게 사건들을 이야기하지 않는다. "너는 볼 수도 없고 들을 수도 없고 이해할 수도 없는 부패할 수 있는 재료로 만든 신들을 찬양했다. 그러나 너는 네 생명이 달려 있는 산 하나님, 네가 의존하고 네가 자랑하는 모든 것이 비롯되는 분에게서 그분의 영예를 빼앗았다. 그처럼 자비로우셨던 산 하나님을 그처럼 멸시했으므로, 이 배은망덕은 천하고 수치스러운 것이었다."

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Some stress must be laid upon the adverb באדין , badin, “ at that time,” because God’s wrath, or at least its denunciation, was now ripe. Daniel, therefore, shews how very patiently God had borne with King Belshazzar in not instantly talking up arms and inflicting punishment; but he now begins to come forth as a judge, and to ascend his judgment seat; for the haughtiness was now desperate, and the impiety no longer tolerable. We observe with what emphasis the word then is used; as if he had said, Thou canst not complain of the swiftness of the penalty, as if God had exacted it before the time. Thou canst not here complain of God’s swiftness in punishing thee; for think and consider in how many ways, and for how long a time, thou hast provoked his anger. And with ‘regard to thy last crime, thou certainly hadst arrived at the height of impiety, when that hand appeared to thee. God, therefore, now drags thee to punishment in proper time, since he has hitherto borne with thee and thy sins. After this forbearance, what remains to prevent his destroying thee, because thou hast so proudly insulted him, and art utterly hardened, without the slightest hope of amendment. He says also, from himself; for Belshazzar need not inquire whence the hand proceeded, it came from the presence of God; that is, This hand is a witness to the wrath of heaven; do not consider it as a specter which will vanish away, but see in this appearance a proof of God’s displeasure at thy wickedness; and because thou hast arrived at thy last extremity, thy punishment is also ready for thee. And this writing, says he, has been marked; as if he had said, The eyes of King Belshazzar were not deceived, since this was really God’s hand, being sent from his sight as a certain testimony of his wrath. He afterwards adds, — return to ' Top of Page ' <a name="verse-25" class="com-number"

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### 칼빈의 다니엘 5:24 주석

부사 "그때에"에 어떤 강조를 두어야 한다. 하나님의 진노나 적어도 그 선언이 이제 무르익었기 때문이다. 다니엘은 따라서 하나님이 즉시 무기를 들고 형벌을 가하지 않으심으로써 왕 벨사살을 얼마나 인내하셨는지를 보여준다. 그러나 그분은 이제 재판관으로 나오시고 그의 재판 보좌에 오르기 시작하신다. 오만함이 이제 절망적이고 불경건함이 더 이상 참을 수 없기 때문이다. "그때"라는 단어가 얼마나 강조되어 사용되었는지를 우리는 주목한다. 마치 "하나님이 너를 벌하시는 빠름에 대해 불평할 수 없다. 그분이 때 이전에 그것을 요구하셨다고 할 수 없다. 하나님이 얼마나 많은 방법으로 그리고 얼마나 오랫동안 너의 진노를 인내하셨는지 생각하고 고찰하라"는 것처럼. 그는 또한 "그에게서"라고 말한다. 벨사살이 손이 어디서 왔는지 물을 필요가 없었기 때문이다. 그것은 하나님의 임재에서 왔다. 즉 이 손은 하늘의 진노의 증인이다. 그것을 사라질 유령으로 여기지 말라. 이 출현에서 너의 악함에 대한 하나님의 불쾌함의 증거를 보라. 그리고 네가 마지막 극단에 이르렀으므로 너의 형벌도 준비되어 있다.

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25절 카드 ↗

Daniel here explains these four verses which were written upon the wall. The king could not read them, either through stupor, or because God blunted all his senses, and blinded his eyes, as was formerly said. The same thing must be said of the magi and the soothsayers, for they could have read, had they not been rendered blind. First of all, Daniel recites the four words, Mene, Mene, Tekel, Upharsn, and then adds their interpretation. He repeats the word Mene twice. Some conjecture this to apply to the numbering of the years of the king’s life, and also to the time of his reign; but the guess seems to be without any foundation. I think the word is used twice for the sake of confirmation; as if the Prophet meant the number to be completed, since men usually allow calculations to be liable to error. To impress upon Belshazzar that his ‘life and kingdom were at stake, God affirms the number to be complete, meaning, not a moment of time can be added to the boundary already determined. So also Daniel himself interprets it: God, says he, has numbered thy kingdom; implying, God has appointed and prescribed a fixed end to thy kingdom; hence it must necessarily come to an end, since its period is fulfilled. Although God here addresses but one king by the writing set before his eyes, we may still gather this general instruction — God has prescribed a certain time for all kingdoms. ( Job 14:5 .) The Scripture bears the same witness concerning the life of each of us. If God has prescribed to each of us the length of his life, surely this applies more forcibly to public empires, of so much greater importance. Hence we may know how not only kings live and die according to God’s pleasure, but even empires are changed, as we have formerly said. He fixes alike their origin and their destiny. Hence we may seek consolation, when we see tyrants rushing on so impetuously, and indulging their lust and cruelty without moderation. When, therefore, they rush on, as if they would mingle heaven and earth, let us remember this instruction, Their years are numbered! God knows how long they are to rage; He is not deceived; He knows whether it is useful to the Church and his elect, for tyrants to prevail for a time. By and bye he will surely restrain them, but since he determined the number of their days from the beginning, the time of his vengeance is not yet quite at hand, while he allows them a little longer to abuse without restraint the power and the sway which he had divinely granted them. return to ' Top of Page ' <a name="verse-27" class="com-number"

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### 칼빈의 다니엘 5:25 주석

다니엘은 여기서 벽에 쓰인 네 단어를 설명한다. 왕은 그것들을 읽을 수 없었는데, 어리석음 때문이거나 아니면 하나님이 그의 모든 감각을 무디게 하시고 눈을 멀게 하셨기 때문이다. 마기들과 점쟁이들에 대해서도 같은 것이 말해져야 한다. 그들이 눈멀지 않았다면 읽을 수 있었을 것이기 때문이다. 무엇보다도 다니엘은 네 단어를 암송한다—메네, 메네, 데겔, 우바르신. 그런 다음 그 해석을 덧붙인다. 그는 "메네"라는 단어를 두 번 반복한다. 어떤 이들은 이것을 왕의 생애의 해수를 세는 것과 그의 통치 기간에 적용한다고 추측하지만, 이 추측은 어떤 근거도 없는 것처럼 보인다. 나는 그 단어가 확인을 위해 두 번 사용된다고 생각한다. 마치 선지자가 수가 완전하다는 것을 의미하려는 것처럼. 인간은 일반적으로 계산이 오류에 걸릴 수 있다고 허용하기 때문이다. 벨사살에게 그의 생명과 왕국이 달렸음을 인상 지우기 위해, 하나님은 수가 완전하다고 단언하신다. 즉 이미 정해진 경계에 한 순간도 더할 수 없다는 것이다. 따라서 다니엘 자신도 그것을 해석한다—하나님이 네 왕국을 세셨다고. 즉 하나님이 네 왕국의 고정된 끝을 정하고 규정하셨으므로, 그것의 기간이 채워졌으니 반드시 끝나야 한다는 것이다. 하나님이 여기서 한 왕의 눈앞에 쓰인 글로 그에게 말씀하시지만, 우리는 이 일반적인 교훈을 얻을 수 있다—하나님이 모든 왕국에 일정한 시간을 규정하셨다는 것이다. 따라서 왕들만이 아니라 제국들도 하나님의 기쁨에 따라 변한다는 것을 알 수 있다. 그분은 그들의 기원과 운명을 다같이 고정하신다. 따라서 우리는 폭군들이 그처럼 사납게 달려들어 도를 모르고 자신들의 욕정과 잔인함을 탐닉하는 것을 볼 때 위안을 구할 수 있다. 그들이 달려들 때 마치 하늘과 땅을 뒤섞을 것처럼, 이 교훈을 기억하자—그들의 년들이 세어졌다! 하나님은 그들이 얼마나 오래 날뛸 것인지 아신다.

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The exposition of the word Tekel, to weigh, now follows: — Since thou hast been weighed in the balance, or scale, and found wanting Here Daniel shews God so moderating his judgments, as if he was carrying a balance in his hand. The emblem is taken from the custom of mankind; for men know the use of the balance for accurate measurement. So also God is said to treat all things by weight and measure, since he does nothing with confusion, but uses moderation; and, according to ordinary language, nothing is more or less than it should be. ( Wisdom of Solomon 11:21 .) For this reason, Daniel says God weighed Belshazzar in a balance, since he did not make haste to inflict punishment, but exacted it with justice according to his own uniform rule of government. Since he was found deficient, that is, was found light and without weight. As if he had said, Thou thinkest thy dignity must be spared, since all men revere thee; thou thinkest thyself worthy of honor; thou art deceived says he, for God judges otherwise; God does not use a common scale, but holds his own, and there art found deficient; that is, thou art found a man of no consequence, in any way. From these words there is no doubt that the tyrant was greatly exasperated, but as his last end was approaching, he ought to hear the voice of the herald. And God, without doubt, restrained his fierceness, that he should not rise up against Daniel. return to ' Top of Page ' <a name="verse-28" class="com-number"

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### 칼빈의 다니엘 5:27 주석

"달아"라는 단어의 해석이 이제 이어진다—달아진 저울에 달려보니 부족함이 보였다고. 여기서 다니엘은 하나님이 마치 손에 저울을 들고 계신 것처럼 자신의 심판들을 조절하신다는 것을 보여준다. 그 비유는 인류의 관습에서 취해졌다. 사람들은 정확한 측정을 위해 저울을 사용한다는 것을 안다. 따라서 하나님도 모든 것을 무게와 측정으로 대하신다고 한다. 그분이 혼란으로 아무것도 하지 않으시고 절제를 사용하시기 때문이다. 따라서 다니엘은 하나님이 벨사살을 저울에 다셨다고 말한다. 그분이 형벌을 가하는 데 서두르지 않으시고 자신의 균일한 통치 규칙에 따라 정의로 그것을 요구하셨기 때문이다. 그가 부족함이 발견되었다고 할 때, 즉 가볍고 무게 없는 것으로 발견되었다는 것이다. 마치 "네 존엄은 아껴져야 한다고 생각하는데, 모든 사람이 너를 경외하기 때문이다. 너는 영예 받을 가치가 있다고 생각한다. 그러나 너는 속고 있다"는 것처럼. "하나님은 달리 판단하신다. 하나님은 일반 저울을 사용하지 않으시고 자신의 것을 잡으시며, 거기서 너는 부족함이 발견된다. 즉 너는 어떤 면에서도 아무 가치 없는 사람으로 발견된다." 이 말들에서 폭군이 크게 격분했으리라는 것은 의심할 바 없다. 그러나 그의 마지막 때가 다가오고 있었으므로, 그는 전령의 소리를 들어야 했다.

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The word פרס , Pheres, is added, for the word Phersin, meaning his kingdom was divided among the Medes and Persians. I have no doubt that by this word God signified the dispersion of the Monarchy which was at hand. When, therefore, he says Upharsin, and they shall divide, it signifies the instability of the Monarchy, since he wished to destroy or utterly abolish it. But the Prophet alludes very appositely to the division made between the Medes and Persians; and thus his disgrace was increased by the Babylonians being compelled to serve many masters. This is indeed a grave and serious disgrace, when a people has obtained a wide and extensive empire, to be afterwards conquered and subjected to the yoke of a single master; but when it suffers under two masters, then the indignity is greatly increased. So Daniel here shews how God’s wrath was complicated in the destruction of the monarch of Babylon, since it added to the severity of their punishment, to be subdued by both Medes and Persians. The city, indeed, was truly taken by the valor and industry of Cyrus; but since Cyrus admitted his father-in-law to the great honor of allowing him to partake of the royal authority, hence the Medes and Persians are said to have divided the kingdom, although there was properly no division of the kingdom. Cyrus afterwards engaged in other expeditions, as he was led away by his insatiable avarice and ambition. But Darius, as we shall afterwards see, died at the age of sixty years, dwelt quietly at home, and it is very well known that he was a Mede; and if we may believe the majority of historians, his sister, the mother of Cyrus, had been banished to Persia, in consequence of the oracle concerning the fortune and greatness of Cyrus. Since his grandfather had exposed him, he afterwards avenged the injury, yet, not so cruelly as to take his life,-for he desired him to retain some dignity, and hence appointed him a satrap. But his son afterwards reigned over the Medes, with the full permission of Cyrus, who next married his daughter; and thus, on account of this relationship, and through the influence of this new alliance, he wished to have him as a partner in the empire. In this sense, then, Daniel narrates the division of the Monarchy to be at hand, since the Medes and the Persians should divide it among them. It follows, — return to ' Top of Page ' <a name="verse-29" class="com-number"

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### 칼빈의 다니엘 5:28 주석

"브레스"라는 단어가 더해지는데, "우바르신"은 메대인들과 바사인들에게 왕국이 나뉜다는 것을 의미한다. 나는 이 단어로 하나님이 임박한 왕국의 분산을 나타내기를 원하셨다는 것을 의심하지 않는다. 따라서 그가 "우바르신"이라 말하고 그들이 나눌 것이라 하는 것은 왕국의 불안정성을 나타낸다. 그것을 멸하거나 완전히 폐하기를 원하셨기 때문이다. 그러나 선지자는 메대인들과 바사인들 사이의 분열에 매우 적절하게 암시한다. 따라서 바벨론 사람들이 많은 주인들을 섬기도록 강요되었으므로 그들의 수치가 증가했다. 이것은 사실 심각하고 진지한 수치인데, 어떤 백성이 광범위하고 드넓은 제국을 얻은 후에 정복되어 한 주인의 멍에 아래 종속되는 것이다. 그러나 두 주인 아래 고통받을 때는 그 모욕이 크게 증가한다. 따라서 다니엘은 여기서 하나님의 진노가 바벨론 군주의 멸망 중에 복잡했음을 보여준다. 그들이 메대인들과 바사인들 모두에게 복종하게 됨으로써 그들의 형벌의 심각성을 더했기 때문이다.

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This order of the king may excite surprise, since he had been so sharply reproved by the Prophet. He next seemed to have lost all spirit, for he had grown pale a hundred times, and would have devoted the holy Prophet of God to a thousand deaths! How happens it, then, that he ordered him to be adorned with royal apparel, and next to be proclaimed by his own herald the third person in the kingdom? Some think this was done because the laws of kings were sacred among the Babylonians; nay, their very words were held as binding, and whatever they proclaimed, they desired it to be esteemed firm and inviolable. They suppose King Belshazzar to have acted thus through ambition, that he might keep his promises. My opinion is, that he was at first utterly astonished, and through listening to the Prophet he became like a stock or a stone! I think he did so to consult his own ease and safety; otherwise he would have been contemptible to his nobles. To shew himself unmoved, he commands Daniel to be clothed in these robes, as if his threat had been perfectly harmless. He did not despise what the Prophet had said, but he wished to persuade his nobles and all his guests of his perfect indifference to God’s threats, as if he did not utter them for the purpose of executing them, but only of terrifying them all. Thus kings, when greatly terrified, are always exceedingly careful not to shew any sign of their timidity, since they think their authority would become materially weakened. To continue, therefore, his reverence among his subjects, he is desirous of appearing exceedingly careless and undisturbed; and I do not hesitate to pronounce this to have been the tyrant’s intention in ordering Daniel to be clad in purple and in royal magnificence. return to ' Top of Page ' <a name="verse-30" class="com-number"

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### 칼빈의 다니엘 5:29 주석

이 왕의 명령이 놀라움을 일으킬 수 있다. 그가 선지자에게 그처럼 날카롭게 책망받은 후에. 그는 다음에 완전히 기력을 잃어버린 것처럼 보였다. 백 번이나 창백해졌고 하나님의 거룩한 선지자를 수천 가지 죽음에 바쳤을 것이다! 그런데 어떻게 그는 왕의 의복으로 그를 장식하고 자신의 전령으로 왕국에서 세 번째 사람임을 선포하도록 명령했는가? 어떤 이들은 이것이 바벨론 사람들 사이에서 왕들의 법이 신성했기 때문에 행해진 것이라 생각한다. 나의 의견은 그가 처음에 완전히 경악했고 선지자의 말을 들으며 통나무나 돌처럼 되었다는 것이다! 나는 그가 자신의 편안함과 안전을 위해 그렇게 했다고 생각한다. 그렇지 않으면 그의 귀족들에게 경멸받을 것이었기 때문이다. 자신이 흔들리지 않음을 나타내기 위해 하나님의 위협이 완전히 무해한 것처럼 다니엘에게 이 의복들을 입히도록 명령한다. 따라서 왕들은 크게 두려울 때 항상 자신의 소심함의 어떤 표징도 나타내지 않으려고 매우 조심한다. 자신들의 권위가 크게 약해질 것이라 생각하기 때문이다.

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Here Daniel shortly relates how his prophecy was fulfilled that very night. As we have before explained it, a customary feast-day had occurred which the Babylonians celebrated annually, and on this occasion the city was betrayed by two satraps, whom Xenophon calls Gobryas and Gadatas. On this passage the Rabbis display both their impudence and ignorance; as, according to their usual habit, they babble with audacity about what they do not understand. They say the king was stabbed, because one of his guards heard the Prophet’s voice, and wished to execute that heavenly judgment; as if the sentence of God depended upon the will of a single heathen! We must pass by these puerile trifles and cling to the truth of history; for Belshazzar was seized in his own banqueting-room, when he was grossly intoxicated, with his nobles and concubines. Meanwhile, we must observe God’s wonderful kindness towards the Prophet. He was not in the slightest danger, as the rest were. He was clad in purple, and scarcely an hour had passed when the Medes and Persians entered the city. He could scarcely have escaped in the tumult, unless God had covered him with the shadow of his hand. We see, then, how God takes care of his own, and snatches us from the greatest dangers, as if he were bringing us from the tomb. There is no doubt that the holy Prophet was much agitated amidst the tumult, for he was not without sensibility. (278) But he ought to be thus exercised to cause him to acknowledge God as the faithful guardian of his life, and to apply himself more diligently to his worship, since he saw nothing preferable to casting all his cares upon him! (278) The Latin is “ stipes : ” the French, “ une souche de bols ;” literally, a log or block of wood. — Ed. return to ' Top of Page ' <a name="verse-31" class="com-number"

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### 칼빈의 다니엘 5:30 주석

다니엘은 여기서 그의 예언이 바로 그날 밤 어떻게 이루어졌는지를 짧게 이야기한다. 이전에 설명한 것처럼 바벨론 사람들이 해마다 기념하는 관습적인 축제일이 왔고, 이 기회에 크세노폰이 고브리아스와 가다타스라 부르는 두 사트라프에 의해 성이 배신당했다. 왕은 그의 귀족들과 후궁들과 함께 자신의 잔치 방에서 몹시 취한 채로 잡혔다. 한편 우리는 선지자에 대한 하나님의 놀라운 친절을 주목해야 한다. 그는 전혀 위험에 처하지 않았다. 자색 옷을 입고 있었는데, 채 한 시간도 지나지 않아 메대인들과 바사인들이 성에 들어왔다. 소란 가운데서 그가 도망갈 수 없었을 것이다. 하나님이 자신의 손의 그늘로 그를 덮지 않으셨더라면 말이다. 따라서 우리는 하나님이 어떻게 자신의 자녀들을 돌보시고 마치 무덤에서 우리를 이끌어내는 것처럼 가장 큰 위험에서 우리를 건져내시는지를 본다. 하나님이 자신의 백성에게 신실한 보호자이심을 인정하고 그 모든 염려를 그분께 드리는 것보다 더 좋은 것이 없음을 보았으므로, 더욱 부지런히 그분의 예배에 전념하게 하기 위해 그가 이렇게 훈련받아야 했다.

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Daniel adds, the kingdom was transferred to the king of the Medes, whom he calls Darius, but Xenophon terms him Cyaxares. It is clear enough that Babylon was taken by the skill and under the auspices of Cyrus; since he was a persevering warrior possessed of great authority, though he is not mentioned here. But since Xenophon relates that Cyaxares, here called Darius, was Cyrus’s father-in-law, and thus held in the highest honor and estimation, it is not surprising to find Daniel bringing that king before us. Cyrus was content with his own power and with the praise and fame of his victory, and readily conceded this title to his father-in-law, whom he perceived to be now growing aged and infirm. It is uncertain whether he was the son of Astyages, and thus the uncle of Cyrus. Many historians concur in stating that Astyages was the grandfather of Cyrus who married his daughter to Cambyses; because the astrologers had informed him how an offspring should be born of her who should possess the sovereignty over all Asia! Many add the story of his ordering the infant Cyrus to be slain, but since these matters are uncertain, I leave them undecided. I rather think Darius was the uncle of Cyrus, and also his father-in-law; though, if we believe Xenophon, he was unmarried at the capture of Babylon; for his uncle, and perhaps his father-in-law, had sent him to bring supplies when he was inferior in numbers to the Babylonians and Assyrians. However this may be, the Prophet’s narrative suits the circumstances well enough, for Darius, as king of the Medes, obtained the royal authority. Cyrus was, indeed, higher than he in both rank and majesty, but he granted him the title of King of Babylon, and under this name he reigned over the Chaldeans. It now follows, — return to ' Top of Page ' Daniel Dan 4 Daniel Dan Daniel Dan 6 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Daniel 5". 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### 칼빈의 다니엘 5:31 주석

다니엘은 덧붙인다, 왕국이 메대인들의 왕에게 이양되었다고. 그를 다리오라 부르지만, 크세노폰은 그를 키악사레스라 부른다. 바벨론이 고레스의 기술과 지휘 아래 함락된 것은 충분히 분명하다. 고레스는 위대한 권위를 가진 굳은 의지의 전사였지만, 여기서는 언급되지 않는다. 크세노폰은 다리오라 불리는 키악사레스가 고레스의 장인이었으므로 최고의 영예와 존중으로 여겨졌다고 이야기한다. 다니엘이 그 왕을 우리 앞에 데려오는 것은 놀랍지 않다. 고레스는 자신의 권력과 승리의 찬양과 명성으로 만족하고, 이제 나이가 들고 쇠약해지는 장인에게 기꺼이 이 칭호를 양보했다. 다리오가 아스티아게스의 아들이었는지, 따라서 고레스의 삼촌이었는지는 불확실하다. 많은 역사가들이 아스티아게스가 고레스의 조부였다는 것에 동의하는데, 점성가들이 그녀에게서 태어날 자손이 온 아시아의 주권을 차지할 것이라고 알렸기 때문에 그가 딸을 캄비세스와 결혼시켰다고 한다. 이러한 문제들이 불확실하므로 결정되지 않은 채로 남겨둔다. 나는 오히려 다리오가 고레스의 삼촌이자 장인이었다고 생각한다. 어쨌든 선지자의 서술은 상황에 충분히 맞는다. 메대인들의 왕으로서 다리오가 왕권을 얻었기 때문이다. 고레스는 지위와 위엄에서 그보다 높았지만, 바벨론의 왕이라는 칭호를 그에게 허락했고, 이 이름 아래 그가 갈대아인들을 통치했다.

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  • part_of
  • — Calvin's Commentaries (PD)
  • evidence_grade: T_theological

원주석

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