Text -- Daniel 3:1-29 (NET)

Daniel’s Friends Are Tested

3:1 King Nebuchadnezzar had a golden statue made. It was ninety feet tall and nine feet wide. He erected it on the plain of Dura in the province of Babylon. 3:2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other authorities of the province to attend the dedication of the statue that he had erected. 3:3 So the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other provincial authorities assembled for the dedication of the statue that King Nebuchadnezzar had erected. They were standing in front of the statue that Nebuchadnezzar had erected. 3:4 Then the herald made a loud proclamation: “To you, O peoples, nations, and language groups, the following command is given: 3:5 When you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the golden statue that King Nebuchadnezzar has erected. 3:6 Whoever does not bow down and pay homage will immediately be thrown into the midst of a furnace of blazing fire!” 3:7 Therefore when they all heard the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, all the peoples, nations, and language groups began bowing down and paying homage to the golden statue that King Nebuchadnezzar had erected. 3:8 Now at that time certain Chaldeans came forward and brought malicious accusations against the Jews. 3:9 They said to King Nebuchadnezzar, “O king, live forever! 3:10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music. 3:11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire. 3:12 But there are Jewish men whom you appointed over the administration of the province of Babylon– Shadrach, Meshach, and Abednego– and these men have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.” 3:13 Then Nebuchadnezzar in a fit of rage demanded that they bring Shadrach, Meshach, and Abednego before him. So they brought them before the king. 3:14 Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected? 3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” 3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, “We do not need to give you a reply concerning this. 3:17 If our God whom we are serving exists, he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.” 3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed toward Shadrach, Meshach, and Abednego. He gave orders to heat the furnace seven times hotter than it was normally heated. 3:20 He ordered strong soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire. 3:21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, and were thrown into the furnace of blazing fire. 3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted Shadrach, Meshach, and Abednego were killed by the leaping flames. 3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace of blazing fire while still securely bound.

God Delivers His Servants

3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw into the fire?” They replied to the king, “For sure, O king.” 3:25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!” 3:26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!” Then Shadrach, Meshach, and Abednego emerged from the fire. 3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically unharmed by the fire. The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them! 3:28 Nebuchadnezzar exclaimed, “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel and has rescued his servants who trusted in him, ignoring the edict of the king and giving up their bodies rather than serve or pay homage to any god other than their God! 3:29 I hereby decree that any people, nation, or language group that blasphemes the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Dan 3:1

Perhaps he did this, that he might seem no ways inclined to the Jews, or their religion, whereof the Chaldeans might be jealous, seeing he had owned their God to be greatest, and had preferred Daniel and his friends to great honours.

Wesley: Dan 3:4

Proclamation was made therefore in several languages.

Wesley: Dan 3:16

Heb. We care not: there is no need of any answer in this case for it is in vain for us to debate the matter; the king is resolved to have his will of us, and we are resolved on the contrary.

Wesley: Dan 3:18

It was therefore all one to them, which way God would honour himself; they were resolved to suffer rather than sin, and leave the cause to God. Indeed if God be for us, we need not fear what man can do unto us. Let him do his worst. God will deliver us either from death, or in death.

Wesley: Dan 3:20

What did he think these three men would have refused? Or that their God would defend them from his power, or that if he had, his mighty men could have prevailed? None of all this was the case; for God purposed to shew his power when the king did his worst, and in the thing wherein he dealt proudly, to be above him.

Wesley: Dan 3:23

All this is exprest with emphasis, to make the power of God more glorious in their preservation; for that shame that slew the executioners, might much more easily have killed them, even before they fell down.

Wesley: Dan 3:25

See how the God of nature can when he pleases control the powers of nature! The Son of God - Probably he had heard David speak of him. Jesus Christ, the Angel of the covenant, did sometimes appear before his incarnation. Those who suffer for Christ, have his gracious presence with them in their sufferings, even in the fiery furnace, even in the valley of the shadow of death, and therefore need fear no evil.

Wesley: Dan 3:26

With a milder tone than before, God having abated the fire of his fury. Now he could at once acknowledge the true God to be the most high above all gods, and the three worthies to be his faithful servants.

JFB: Dan 3:1

Nebuchadnezzar's confession of God did not prevent him being a worshipper of idols, besides. Ancient idolaters thought that each nation had its own gods, and that, in addition to these, foreign gods might be worshipped. The Jewish religion was the only exclusive one that claimed all homage for Jehovah as the only true God. Men will in times of trouble confess God, if they are allowed to retain their favorite heart-idols. The image was that of Bel, the Babylonian tutelary god; or rather, Nebuchadnezzar himself the personification and representative of the Babylonian empire, as suggested to him by the dream (Dan 2:38), "Thou art this head of gold." The interval between the dream and the event here was about nineteen years. Nebuchadnezzar had just returned from finishing the Jewish and Syrian wars, the spoils of which would furnish the means of rearing such a colossal statue [PRIDEAUX]. The colossal size makes it likely that the frame was wood, overlaid with gold. The "height," sixty cubits, is so out of proportion with the "breadth," exceeding it ten times, that it seems best to suppose the thickness from breast to back to be intended, which is exactly the right proportion of a well-formed man [AUGUSTINE, The City of God, 15.20]. PRIDEAUX thinks the sixty cubits refer to the image and pedestal together, the image being twenty-seven cubits high, or forty feet, the pedestal thirty-three cubits, or fifty feet. HERODOTUS [1.183] confirms this by mentioning a similar image, forty feet high, in the temple of Belus at Babylon. It was not the same image, for the one here was on the plain of Dura, not in the city.

JFB: Dan 3:2

"satraps" of provinces [GESENIUS].

JFB: Dan 3:2

Rulers, not exclusively military.

JFB: Dan 3:2

Men learned in the law, like the Arab mufti [GESENIUS].

JFB: Dan 3:3

In an attitude of devotion. Whatever the king approved of, they all approve of. There is no stability of principle in the ungodly.

JFB: Dan 3:4

The arguments of the persecutor are in brief, Turn or burn.

JFB: Dan 3:5

A wind instrument, like the French horn, is meant.

JFB: Dan 3:5

A pipe or pipes, not blown transversely as our "flute," but by mouthpieces at the end.

JFB: Dan 3:5

A triangular stringed instrument, having short strings, the sound being on a high sharp key.

JFB: Dan 3:5

A kind of harp.

JFB: Dan 3:5

A bagpipe consisting of two pipes, thrust through a leathern bag, emitting a sweet plaintive sound. Chaldee sumponya, the modern Italian zampogna, Asiatic zambonja.

JFB: Dan 3:5

That the recusants might be the more readily detected.

JFB: Dan 3:6

No other nation but the Jews would feel this edict oppressive; for it did not prevent them worshipping their own gods besides. It was evidently aimed at the Jews by those jealous of their high position in the king's court, who therefore induced the king to pass an edict as to all recusants, representing such refusal of homage as an act of treason to Nebuchadnezzar as civil and religious "head" of the empire. So the edict under Darius (Dan 6:7-9) was aimed against the Jews by those jealous of Daniel's influence. The literal image of Nebuchadnezzar is a typical prophecy of "the image of the beast," connected with mystical Babylon, in Rev 13:14. The second mystical beast there causeth the earth, and them that dwell therein, to worship the first beast, and that as many as would not, should be killed (Rev 13:12, Rev 13:15).

JFB: Dan 3:6

A common mode of punishment in Babylon (Jer 29:22). It is not necessary to suppose that the furnace was made for the occasion. Compare "brick-kiln," 2Sa 12:31. Any furnace for common purposes in the vicinity of Dura would serve. CHARDIN, in his travels (A.D. 1671-1677), mentions that in Persia, to terrify those who took advantage of scarcity to sell provisions at exorbitant prices, the cooks were roasted over a slow fire, and the bakers cast into a burning oven.

JFB: Dan 3:7

None of the Jews seem to have been present, except the officers, summoned specially.

JFB: Dan 3:8

Literally, "ate the rent limbs," or flesh of the Jews (compare Job 31:31; Psa 14:4; Psa 27:2; Jer 10:25). Not probably in general, but as Dan 3:12 states, Shadrach, Meshach, and Abed-nego. Why Daniel was not summoned does not appear. Probably he was in some distant part of the empire on state business, and the general summons (Dan 3:2) had not time to reach him before the dedication. Also, the Jews enemies found it more politic to begin by attacking Shadrach, Meshach, and Abed-nego, who were nearer at hand, and had less influence, before they proceeded to attack Daniel.

JFB: Dan 3:9

A preface of flattery is closely akin to the cruelty that follows. So Act 24:2-3, &c., Tertullus in accusing Paul before Felix.

JFB: Dan 3:12

Not only not the golden image, but also not any of Nebuchadnezzar's gods.

JFB: Dan 3:13

Instead of commanding their immediate execution, as in the case of the Magi (Dan 2:12), Providence inclined him to command the recusants to be brought before him, so that their noble "testimony" for God might be given before the world powers "against them" (Mat 10:18), to the edification of the Church in all ages.

JFB: Dan 3:14

Rather, as the Margin [THEODOTION], "Is it purposely that?" &c. Compare the Hebrew, Num 35:20, Num 35:22. Notwithstanding his "fury," his past favor for them disposes him to give them the opportunity of excusing themselves on the ground that their disobedience had not been intentional; so he gives them another trial to see whether they would still worship the image.

JFB: Dan 3:15

So Sennacherib's taunt (2Ki 18:35), and Pharaoh's (Exo 5:2).

JFB: Dan 3:16

Rather, "We have no need to answer thee"; thou art determined on thy side, and our mind is made up not to worship the image: there is therefore no use in our arguing as if we could be shaken from our principles. Hesitation, or parleying with sin, is fatal; unhesitating decision is the only safety, where the path of duty is clear (Mat 10:19, Mat 10:28).

JFB: Dan 3:17

VATABLUS translates, "Assuredly." English Version agrees better with the original. The sense is, If it be our lot to be cast into the furnace, our God (quoted from Deu 6:4) is able to deliver us (a reply to Nebuchadnezzar's challenge, "Who is that God that shall deliver you?"); and He will deliver us (either from death, or in death, 2Ti 4:17-18). He will, we trust, literally deliver us, but certainly He will do so spiritually.

JFB: Dan 3:18

Connected with Dan 3:18. "Whether our God deliver us, as He is able, or do not, we will not serve thy gods." Their service of God is not mercenary in its motive. Though He slay them, they will still trust in Him (Job 13:15). Their deliverance from sinful compliance was as great a miracle in the kingdom of grace, as that from the furnace was in the kingdom of nature. Their youth, and position as captives and friendless exiles, before the absolute world potentate and the horrid death awaiting them if they should persevere in their faith, all enhance the grace of God, which carried them through such an ordeal.

JFB: Dan 3:19

He had shown forbearance (Dan 3:14-15) as a favor to them, but now that they despise even his forbearance, anger "fills" him, and is betrayed in his whole countenance.

JFB: Dan 3:19

Literally, "than it was (ever) seen to be heated." Seven is the perfect number; that is, it was made as hot as possible. Passion overdoes and defeats its own end, for the hotter the fire, the sooner were they likely to be put out of pain.

JFB: Dan 3:21

HERODOTUS [1.195] says that the Babylonian costume consisted of three parts: (1) wide, long pantaloons; (2) a woollen shirt; (3) an outer mantle with a girdle round it. So these are specified [GESENIUS], "their pantaloons, inner tunics (hosen, or stockings, are not commonly worn in the East), and outer mantles." Their being cast in so hurriedly, with all their garments on, enhanced the miracle in that not even the smell of fire passed on their clothes, though of delicate, inflammable material.

JFB: Dan 3:22

(Dan 6:24; Psa 7:16).

JFB: Dan 3:23

Not cast down; for those who brought the three youths to the furnace, perished by the flames themselves, and so could not cast them in. Here follows an addition in the Septuagint, Syrian, Arabic, and Vulgate versions. "The Prayer of Azarias," and "The Song of the Three Holy Children." It is not in the Chaldee. The hymn was sung throughout the whole Church in their liturgies, from the earliest times [RUFINUS in Commentary on the Apostles Creed, and ATHANASIUS]. The "astonishment" of Nebuchadnezzar in Dan 3:24 is made an argument for its genuineness, as if it explained the cause of his astonishment, namely, "they walked in the midst of the fire praising God, but the angel of the Lord came down into the oven" (vs. 1 and vs. 27 of the Apocryphal addition). But Dan 3:25 of English Version explains his astonishment, without need of any addition.

JFB: Dan 3:24

God extorted this confession from His enemies' own mouths.

JFB: Dan 3:25

Whereas but three had been cast in.

JFB: Dan 3:25

Whereas they had been cast in "bound." Nebuchadnezzar's question, in Dan 3:24, is as if he can scarcely trust his own memory as to a fact so recent, now that he sees through an aperture in the furnace what seems to contradict it.

JFB: Dan 3:25

Image of the godly unhurt, and at large (Joh 8:36), "in the midst of trouble" (Psa 138:7; compare Psa 23:3-4). They walked up and down in the fire, not leaving it, but waiting for God's time to bring them out, just as Jesus waited in the tomb as God's prisoner, till God should let Him out (Act 2:26-27). So Paul (2Co 12:8-9). So Noah waited in the ark, after the flood, till God brought him forth (Gen 8:12-18).

JFB: Dan 3:25

Unconsciously, like Saul, Caiaphas (Joh 11:49-52), and Pilate, he is made to utter divine truths. "Son of God" in his mouth means only an "angel" from heaven, as Dan 3:28 proves. Compare Job 1:6; Job 38:7; Psa 34:7-8; and the probably heathen centurion's exclamation (Mat 27:54). The Chaldeans believed in families of gods: Bel, the supreme god, accompanied by the goddess Mylitta, being the father of the gods; thus the expression he meant: one sprung from and sent by the gods. Really it was the "messenger of the covenant," who herein gave a prelude to His incarnation.

JFB: Dan 3:26

He acknowledges Jehovah to be supreme above other gods (not that he ceased to believe in these); so he returns to his original confession, "your God is a God of gods" (Dan 2:47), from which he had swerved in the interim, perhaps intoxicated by his success in taking Jerusalem, whose God he therefore thought unable to defend it.

JFB: Dan 3:27

(Luk 12:7; Luk 21:18).

JFB: Dan 3:27

Fulfilling Isa 43:2; compare Heb 11:34. God alone is a "consuming fire" (Heb 12:29).

JFB: Dan 3:27

Compare spiritually, 1Th 5:22.

JFB: Dan 3:28

In giving some better traits in Nebuchadnezzar's character, Daniel agrees with Jer 39:11; Jer 42:12.

JFB: Dan 3:28

Have made the king's attempt to coerce into obedience vain. Have set aside his word (so "alter . . . word," Ezr 6:11) from regard to God. Nebuchadnezzar now admits that God's law should be obeyed, rather than his (Act 5:29).

JFB: Dan 3:28

Namely, to the fire.

JFB: Dan 3:28

By sacrificing.

JFB: Dan 3:28

By prostration of the body. Decision for God at last gains the respect even of the worldly (Pro 16:7).

JFB: Dan 3:29

This decree promulgated throughout the vast empire of Nebuchadnezzar must have tended much to keep the Jews from idolatry in the captivity and thenceforth (Psa 76:10).

Punished with insanity for his haughtiness, he sinks to the level of the beasts (illustrating Psa 49:6, Psa 49:12). The opposition between bestial and human life, set forth here, is a key to interpret the symbolism in the seventh chapter concerning the beasts and the Son of man. After his conquests, and his building in fifteen days a new palace, according to the heathen historian, ABYDENUS (268 B.C.), whose account confirms Daniel, he ascended upon his palace roof (Dan 4:29, Margin), whence he could see the surrounding city which he had built, and seized by some deity, he predicted the Persian conquest of Babylon, adding a prayer that the Persian leader might on his return be borne where there is no path of men, and where the wild beasts graze (language evidently derived by tradition from Dan 4:32-33, though the application is different). In his insanity, his excited mind would naturally think of the coming conquest of Babylon by the Medo-Persians, already foretold to him in the second chapter.

Clarke: Dan 3:1

Nebuchadnezzar the king made an image of gold - It is supposed that the history given here did not occur till the close, or near the end, of Nebuchadnezzar’ s reign. For it was after his insanity, as we see Dan 4:33-36, and this happened near the close of his reign. The authorized version, which is followed in the margin, fixes the date of this event seventeen years earlier, and ten years before the king’ s insanity. A few observations on this image may be necessary: -

1.    It is not likely that this image was in human form - the dimensions show the improbability of this; for what proportion is there between sixty cubits (ninety feet) in length, and six cubits (nine feet) in breadth

2.    It is not likely that this image was all of gold; for this would have required more of this precious metal than the whole province of Babylon could produce; for as I suppose the sixty cubits apply to the perpendicular altitude, so I take it for granted that the six cubits intend the diameter. Now a column of gold of this height in diameter, upon the supposition that the pillar was circular, contains five thousand seven hundred and twenty-five and a half cubic feet; and as there are nineteen thousand avoirdupois ounces in a cubic foot, the weight of the whole pillar would be eight million two hundred and sixty-two thousand eight hundred and six pounds, ten ounces of gold

3.    It might have been a pillar on which an image of the god Bel was erected. The image itself might be of gold, or more probably gilt, that is, covered with thin plates of gold, and on this account it might be called the golden image; and most probably the height of the image may be confounded with the height of the pillar. Or perhaps it was no more than a pillar, on the sides of which their gods and sacred emblems were engraven, surmounted with Bel on the top

Clarke: Dan 3:1

The plain of Dura - The situation of this place is not exactly known; there was a town or city called Dura, or Doura, in Mesopotamia, near the Tigris.

Clarke: Dan 3:2

Sent to gather together the princes - It is not easy to show what these different offices were, as it is difficult to ascertain the meaning of the Chaldee words. Parkhurst analyzes them thus: -

The Princes - אחשדרפניא achashdarpenaiya , from אחש Achash , great or eminent, and דר dar , "to go about freely,"and פנים panim , "the presence."Satraps or privy counsellors who had free access to the presence of the king

Clarke: Dan 3:2

The Governors - סגניא signaiya , lieutenants or viceroys, for סגן sagan , among the Hebrews, was the name of the high priest’ s deputy

Clarke: Dan 3:2

The Captains - פחותא pachavatha , from פח pach , to extend, because set over those provinces that had been annexed to the kingdom by conquest. Pashas - This word and office are still in use in Asiatic countries. By corruption we pronounce bashaw

Clarke: Dan 3:2

The Judges - אדרגזריא adargazeraiya , from אדר adar , noble or magnificent, and גזר gazar , to decree. The nobles, the assistants to the king in making laws, statutes, etc. The same probably in Babylon, as the House of Lords in England

Clarke: Dan 3:2

The Treasurers - גדבריא gedaberaiya , from גנז ganaz , (the ז zain being changed into ד daleth , according to the custom of the Chaldee), to treasure up, and בר bar , pure. Those who kept the current coin, or were over the mint; the treasurers of the exchequer in Babylon

Clarke: Dan 3:2

The Counsellors - דתבריא dethaberaiya , from דת dath , a statute, and בר bar , "to declare the meaning of the law;"for in all ages and countries there has been what is termed the glorious uncertainty of the law; and therefore there must be a class of men whose business it is to explain it. What a pity that law cannot be tendered to the people as other sciences are, in plain, unsophisticated, and intelligible terms, and by persons whose business it is to show what is just and right, and not pervert truth, righteousness, and judgment

Clarke: Dan 3:2

The Sheriffs - תפתיא tiphtaye , from תפת taphath , in Hebrew, שפת shaphath , "to set in order."Probably civil magistrates

Clarke: Dan 3:2

And all the rulers of the provinces - All other state or civil officers, not only to grace the solemnity, but to maintain order. My old Bible renders them: Satrapis, or wise men. Magistratis. Jugis. Duykis, Tyrauntis, or stronge men. Prefectis, and alle the Princes of Cuntreese.

Clarke: Dan 3:4

Then a herald cried aloud - כרוזא קרא בחיל caroza kara bechayil , "a crier called with might."A bedel cried mightili. - Old MS. Bible.

Clarke: Dan 3:5

The sound of the Cornet - There is not less difficulty in ascertaining the precise meaning of these musical instruments than there is in the offices in Dan 3:2. קרנא karna , here translated cornet, is the common blowing horn, which makes a deep and hollow sound, as well as one shrill and piercing

Clarke: Dan 3:5

Flute - משרוקיתא mashrokitha , from שרק sharak , to whistle, shriek. A wind instrument which made a strong and shrill noise, such as the hautbois or clarionet

Clarke: Dan 3:5

Harp - קיתרס kithros , cytharus; κιθαρα . Some kind of stringed instrument. It seems to be formed from the Greek word

Clarke: Dan 3:5

Sackbut - סבכא sabbecha . The Greek has it σαμβυκη, from which our word sackbut, from סבך sabach , to interweave; probably on account of the number of chords, for it seems to have been a species of harp

Clarke: Dan 3:5

Psaltery - פסנתרין pesanterin ; Greek, ψαλτηριον . A stringed instrument, struck with a plectrum; that called santeer in Egypt is probably the same. Dr. Russel says: "It is a large triangle, and has two bottoms two inches from each other, with about twenty catguts of different sizes."It was the ancient psalterium, and most probably the same as David’ s harp

Clarke: Dan 3:5

Dulcimer - סומפניה sumponeyah ; Greek, συμφωνεια . Probably a kind of tamboor, tambourine, or tomtom drum. It does not mean the same as the Greek symphonia, which signifies a concert or harmony of many instruments, for here one kind of instrument only is intended

Clarke: Dan 3:5

All kinds of music - כל זני זמרא col zeney zemara , the whole stock, or band, of music; the preceding being the chief, the most common, and the most sonorous. My old MS. Bible has, Trumpe, and Pipe, and Harpe: Sambuke, Santrie, and Synfonye, and al kynde of musykes.

Clarke: Dan 3:6

Shall the same hour - This is the first place in the Old Testament where we find the division of time into hours. The Greeks say that Anaximander was the inventor. He had it probably from the Chaldeans, among whom this division was in use long before Anaximander was born

Clarke: Dan 3:6

Be cast into the midst of a burning fiery furnace - This was an ancient mode of punishment among the Chaldeans, if we may credit the tradition that Abram was cast into such a fire by this idolatrous people because he would not worship their idols.

Clarke: Dan 3:8

Accused the Jews - That is, Shadrach, Meshach, and Abed-nego. The other Jews were left unnoticed; and probably at this time Daniel was too high to be touched; but we may rest assured that he was not found among these idolaters, see Dan 3:12.

Clarke: Dan 3:16

We are not careful - We have no need to put thee to any farther trouble; we have made up our minds on this subject, and have our answer ready: Be it known unto thee, We Will Not Serve Thy Gods. This was as honest as it was decisive.

Clarke: Dan 3:17

If it be so - Thou mayest cast us into the furnace; the terror of it has no effect on our minds to induce us to alter the resolution we have taken, nor shall the fire change our purpose. We serve a God who is able to deliver us. Should he not, we are equally determined; but we are satisfied that in some way or other he will deliver us out of thy hand. Thy power cannot affect us in the kingdom of our God to which we shall ascend from thy furnace, should he permit the fire to kindle upon us. "Render to Caesar the things which are Caesar’ s,"is a maxim of Jesus Christ; but when Caesar arrogates to himself the things that are the Lord’ s, then, and in such cases, his authority is to be resisted. God does not desire Caesar’ s things; Caesar’ s must not have the things of God.

Clarke: Dan 3:19

Then was Nebuchadnezzar full of fury - How strange is this, after having had so many proofs of the supremacy of Jehovah! He had seen how God poured contempt upon his authority in the case of the three Hebrews, and yet he will try his strength once more! How infatuated is man

Clarke: Dan 3:19

Seven times more - As hot as it could be made. Seven expresses the great intensity of the heat.

Clarke: Dan 3:20

The most mighty men - The generals, or chief officers of his army; not strong men, there was no need of such.

Clarke: Dan 3:21

Their hats - This word, hat, is found only in this place in the Old Testament. The word סרבל sarbal properly means an outer garment. Herodotus, who lived about one hundred years after Daniel, says, "the dress of the Babylonians consisted of a tunic of linen reaching down to the feet; over this a tunic of woollen; and over all a white short cloak or mantle, χλανιδιον ; and on their heads they wore turbans, μιτρησι ."Following this, Mr. Parkhurst translates the verse thus: "Then these three men were bound [ בסרבליהון besarbaleyhon ] in their Cloaks, [ פמישיהון patesheyhon ] their Turbans, [ וכרבלתהון vecharbelathehon ] and in their Upper (woollen) Tunics, [ ולבושיהון ulebushehon ] and their Under (linen) Tunics."And as, according to this interpretation, their סרבלי sarbaley were their outermost garments, we see the propriety with which it is observed at Dan 3:27 that these were not changed by the fire.

Clarke: Dan 3:23

And these three men - fell down bound - There is a most evident want of connection between this and the following verse; and it is between these verses that the apocryphal Song of the Three Children, as it is called, has been inserted by St. Jerome and others; but with this note: Quae sequuntur in Hebraeis voluminibus non reperi ; "What follows I have not found in the Hebrew books."And then begins, "They walked in the midst of the flame, praising God, and blessing the Lord."The Septuagint and Arabic read the twenty-fourth verse thus: "Then Nebuchadnezzar heard them singing praise, and was astonished."To connect the two verses Houbigant adds two verses found in the Vulgate, which are the forty-ninth and the twenty-third: "But an angel of the Lord went down with Azariah and his companions into the furnace, and drove out the flame of fire from the furnace; and they walked in the midst of the furnace."This verse (the forty-ninth) has been added to show the reason of Nebuchadnezzar’ s astonishment, and also to account for the appearance of a fourth person in the furnace, as in verse 25.

Clarke: Dan 3:25

Is like the Son of God - A most improper translation. What notion could this idolatrous king have of the Lord Jesus Christ? for so the place is understood by thousands. בר אלהין bar elahin signifies a son of the gods, that is, a Divine person or angel; and so the king calls him in Dan 3:28 : "God hath sent his Angel, and delivered his servants."And though even from this some still contend that it was the Angel of the covenant, yet the Babylonish king knew just as much of the one as he did of the other. No other ministration was necessary; a single angel from heaven was quite sufficient to answer this purpose, as that which stopped the mouths of the lions when Daniel was cast into their den.

Clarke: Dan 3:27

Upon whose bodies the fire had no power - The heathens boasted that their priests could walk on burning coals unhurt; and Virgil mentions this of the priests of Apollo of Soracte: -

Summe Deum, sancti custos Soractis Apollo

Quem primi colimus, cui pineus ardor acerv

Pascitur; et medium, freti pietate, per igne

Cultores multa premimus vestigia pruna

Virg. Aen. 11:785

O Phoebus, guardian of Soracte’ s wood

And shady hills; a god above the gods

To whom our natives pay the rites divine

And burn whole crackling groves of hallowed pine

Walk through the fire in honor of thy name

Unhurt, unsinged, and sacred from the flame

Pitts

But Varro tells us that they anointed the soles of their feet with a species of unguent that preserved them from being burnt. Very lately a female showed many feats of this kind, putting red hot iron upon her arms, breasts, etc., and passing it over her hair without the slightest inconvenience; but in the case of the three Hebrews all was supernatural, and the king and his officers well knew it.

Clarke: Dan 3:28

Blessed be the God of Shadrach, etc. - Here is a noble testimony from a heathen. And what produced it? The intrepidly pious conduct of these three noble Jews. Had they been time-servers, the name of the true God had not been known in Babylon. What honor does the Lord put on them that are steadfast in the faith!

Clarke: Dan 3:29

Speak any thing amiss - Though by the decree the king does not oblige the people to worship the true God, yet he obliges them to treat him with reverence.

Calvin: Dan 3:1

Very probably this statue was not erected by King Nebuchadnezzar within a short period, as the Prophet does not notice how many years had passed away; for it is not probable that it was erected within a short time after he had confessed the God of Israel to be the Supreme Deity. Yet as the Prophet is silent, we need not discuss the matter. Some of the rabbis think this statue to have been erected as an expiation; as if Nebuchadnezzar wished to avert the effect of his dream by this charm, as they say. But their guess is most frivolous. We may inquire, however, whether Nebuchadnezzar deified himself or really erected this statue to Bel the principal deity of the Chaldeans, or invented some new-fangled divinity? Many incline to the opinion that he wished to include himself in the number of the deities, but this is not certain — at least I do not think so. Nebuchadnezzar seems to me rather to have consecrated this statue to some of the deities; but, as superstition is always joined with ambition and pride, very likely Nebuchadnezzar was also induced by vain glory and luxury to erect this statue. As often as the superstitious incur expense in building temples and in fabricating idols, if any one asks them their object, they immediately reply — they do it in honor of God! At the same time they are all promoting their own fame and reputation. All the superstitious reckon God’s worship valueless, and rather wish to acquire for themselves favor and estimation among men. I readily admit this to have been Nebuchadnezzar’s intention, and indeed I am nearly certain of it. But at the same time some pretense to piety was joined with it; for he pretended that he wished to worship God. Hence, also, what I formerly mentioned appears more clear, namely, — King Nebuchadnezzar was not truly and heartily converted, but rather remained fixed in his own errors, when he was attributing glory to the God of Israel. As I have already said, that confession of his was limited, and he now betrays what he nourished in his heart; for when he erected the statue he did not return to his own natural disposition, but; rather his impiety, which was hidden for a time, was then detected. For that remarkable confession could not be received as a proof of change of mind. All therefore would have said he was a new man, if God had not wished it to be made plain that he was held bound and tied by the chains of Satan, and was still a slave to his own errors. God wished then to present this example to manifest Nebuchadnezzar to be always impious, although through compulsion he gave some glory to the God of Israel.

Calvin: Dan 3:2

I do not know the derivation of the word “ Satra p;” but manifestly all these are names of magistracies, and I allow myself to translate the words freely, since they are not Hebrew, and the Jews are equally ignorant of their origin. Some of them, indeed, appear too subtle; but they assert nothing but what is frivolous and foolish. We must be content with the simple expression — he sent to collect the satraps

Calvin: Dan 3:3

We see how Nebuchadnezzar wished to establish among all the nations under his sway a religion in which there, should be no mixture of foreign novelty. He feared dissension as a cause of disunion in his empire. Hence we may suppose the king to have consulted his own private ease and advantage, as princes are accustomed to consult their own wishes rather than God’s requirements in promulgating edicts concerning the worship of God. And from the beginning, this boldness and rashness have increased in the world, since those who have had supreme power have always dared to fabricate deities, and have proceeded beyond this even to ordering the gods which they have invented to be worshipped. The different kinds of gods are well known as divided into three — the Philosophical, the Political, and the Poetical. They called those gods “Philosophical” which natural reason prompts men to worship. Truly, indeed, philosophers are often foolish when they dispute about the essence or worship of God; but since they follow their own fancies they are necessarily erroneous. For God cannot be apprehended by human senses, but must be made manifest to us by his own word; and as he descends to us, so we also in turn are raised to heaven. (1Co 2:14.) But yet philosophers in their disputes have some pretexts, so as not to seem utterly insane and irrational. But the poets have fabled whatever pleases them, and thus have filled the world with the grossest and at the same time the foulest errors. As all theaters resounded with their vain imaginations, the minds of the vulgar have been imbued with the same delusions; for we know human dispositions are ever prone to vanity. But when the devil adds fire to the fuel, we then see how furiously both learned and unlearned are carried away. So it; happened when they persuaded themselves of the truth of what they saw represented in their theaters. Thus, that; religion which was founded on the authority of the Magi was considered certain by the heathen, as they called those gods “Political” which were received by the common consent of all. Those also who were considered prudent said it was by no means useful to object to what the philosophers taught concerning the nature of the gods, since this would tear asunder all public rites, and whatever was fixed without; doubt in men’s minds. For both the Greeks and Latins, as well as other barbarous nations, worshipped certain gods as he mere offspring of opinion, and these they confessed to have once been mortal. But philosophers at least retained this principle — the gods are eternal; and if the philosophers had been listened to, the authority of the Magi would have fallen away. Hence the most worldly-wise were not ashamed, as I have mentioned, to urge the expulsion of philosophy from sacred things.

With regard to the Poets, the most politic were compelled to succumb to the petulance of the common people, and yet they taught at the same time what the poets reigned and fabled concerning the nature of the gods was pernicious. This, then, was the almost universal rule throughout the world as to the worship of God, and the very foundation of piety — namely, no deities are to be worshipped except those which have been handed down from our forefathers. And this is the tendency of the oracle of Apollo which Xenophon ¹⁷³ in the character of Socrates so greatly praises, namely, every city ought, to worship the gods of its own country! For when Apollo was consulted concerning the best religion, with the view of cherishing the errors by which all nations were intoxicated, he commanded them not to change anything in their public devotions, and pronounced that religion the best for every city and people which had been received from the furthest antiquity. This was a wonderful imposture of the devil, as he was unwilling to stir up men’s minds to reflect upon what was really right, but he retained them in that old lethargy — “Ha! the authority of your ancestors is sufficient for you!” The greatest wisdom among the profane was, as I have said, to cause consent to be taken for reason. Meanwhile, those who were supreme either in empire, or influence, or dignity, assumed to themselves the right of fashioning new deities; for we see how many dedicated temples to fictitious deities, because they were commanded by authority. Hence it is by no means surprising for Nebuchadnezzar to take this license of setting up a new deity. Perhaps he dedicated this statue to Bel, who is considered as the Jupiter of the Chaldeans; but yet he wished to introduce a new religion by means of which his memory might be celebrated by posterity. Virgule ¹⁷⁴ derides this folly when he says:

And he increases the number of deities by altars. For he means, however men may erect numerous altars on earth, they cannot increase the number of the gods in heaven. Thus, therefore, Nebuchadnezzar increased the number of the deities by a single altar, that is, introduced a new rite to make the statue a monument to himself, and his own name famous as long as that religion flourished. Here we perceive how grossly he abused his power; for he did not consult his own Magi as he might have done, nor even reflect within himself whether that religion was lawful or not; but through being blinded by pride, he wished to fetter the minds of all, and to compel them to adopt what he desired. Hence we gather how vain profane men are when they pretend to worship, God, while at the same time they wish to be superior to God himself. For they do not admit any pure thought, or even apply themselves to the knowledge of God, but they make their will law, just as it pleases them. They do not adore God, but rather their own fiction. Such was the pride of King Nebuchadnezzar, as appears from his own edict.

King Nebuchadnezzar sent to collect all the satraps, generals, and prefects, to come to the dedication of the image, which King Nebuchadnezzar had erected The name of the king is always added, except in one place, as though the royal power raised mortals to such a height that they could fabricate deities by their own right! We observe how the king of Babylon claimed the right of causing the statue to be worshipped as a god, while it was not set up by any private or ordinary person but by the king himself. While, the royal power is rendered conspicuous in the world, kings do not acknowledge it to be their duty to restrain themselves within the bounds of law, so long as they remain obedient to God. And at this day we see with what arrogance all earthly monarchs conduct themselves. For they never inquire what is agreeable to the word of God, and in accordance with sincere piety; but they defend the errors received from their forefathers, by the interposition of the royal name, and think their own previous decision to be sufficient, and object to the worship of any god, except by their permission and decree. With respect to the dedication, we know it to have been customary among the heathens to consecrate their pictures and statues before they adored them. And to this day the same error is maintained in the Papacy. For as long as images remain with the statuary or the painter, they ax not venerated; but as soon as an image is dedicated by any private ceremony, (which the Papists call a “devotion,”) or by any public and solemn rite, the tree, the wood, the stone, and the colors become a god! The Papists also have fixed ceremonies among their exorcisms in consecrating statues and pictures. Nebuchadnezzar, therefore, when he wished his image to be esteemed in the place of God, consecrated it by a solemn rite, and as we have said, this usage was customary among the heathen. He does not here mention the common people, for all could not assemble in one place; but the prefects and elders were ordered to come, and they would bring numerous attendants with them then they bring forward the king’s edict, and each takes care to erect some monument in his own province, whence it may spread the appearance of all their subjects worshipping as a god the statue which the king had erected.

It now follows — All the satraps, prefects, generals, elders, treasurers, and magistrates came and stood before the image which King Nebuchadnezzar had set up. It is not surprising that the prefects obeyed the king’s edict, since they had no religion but what they had received from their fathers. But obedience to the king weighed with them more then reverence for antiquity; as in these times, if any king either invents a new superstition, or departs from the papacy, or wishes to restore God’s pure worship, a sudden change is directly perceived in all prefects, and in all countries, and senators. Why so? Because they had neither fear God nor sincerely reverence him, but depend on the king’s will and flatter him like slaves, and thus they all approve, and if need be applaud, whatever pleases the king. It is not surprising then if the Chaldean elders, who knew nothing experimentally of the true God or of true piety, are so prone to worship this statue. Hence also, we collect the great instability of the profane, who have never been taught true religion in the school of God. For they will bend every moment to any breezes, just as leaves are moved by the wind blowing among trees; and because they have never taken root in God’s truth, they are necessarily changeable, and are borne hither and thither with every blast. But a king’s edict is not simply a wind, but a violent tempest, and no one can oppose their decrees with impunity; consequently those who are not solidly based upon God’s word, do not act from true piety, but are borne away by the strength of the storm.

Calvin: Dan 3:4

It is afterwards added — A herald cried out lustily, or among the multitude. This latter explanation does not suit so well — the herald crying amidst the multitude — -since there were a great concourse of nations, and the kingdom of Babylon comprehended many provinces. The herald, therefore, cried with a loud voice, An edict is gone forth for you, O nations, peoples, and tongues. This would strike them with terror, since the king made no exception to his command for every province to worship his idol; for each person would observe the rest, and when every one sees the whole multitude obedient, no one would dare to refuse; hence all liberty is at an end. It now follows, — When ye hear the sound of the trumpet or horn, harp, pipe, psaltery, sackbut, etc., ye must fall down and adore the image. But whoever did not fall down before it, should be cast the same hour into a burning fiery furnace. This would excite the greater terror, since King Nebuchadnezzar sanctioned this impious worship with a punishment so severe; for he was not content with a usual kind of death, but commanded every one who did not worship the statue to be cast into the fire. Now, this denunciation of punishment sufficiently demonstrates now the king suspected some of rebellion. There would have been no dispute if Jews had not been mixed with Chaldeans and Assyrians, for they always worshipped the same gods, and it was a prevailing custom with them to worship those deities whom their kings approved. Hence it appears that the statue was purposely erected to give the king an opportunity of accurately ascertaining whether the Jews, as yet unaccustomed to Gentile superstitions, were obedient to his command. He wished to cause the sons of Abraham to lay aside sincere piety, and to submit to his corruption’s, by following the example of others, and framing their conduct according to the king’s will and the practice of the people among whom they dwelt. But we shall treat this hereafter.

Calvin: Dan 3:6

Respecting the required adoration, nothing but outward observance was needed. King Nebuchadnezzar did not exact a verbal profession of belief in this deity, that is, in the divinity of the statue which he commanded to be worshipped; it was quite sufficient to offer to it merely outward worship. We here see how idolatry is deservedly condemned in those who pretend to worship idols, even if they mentally refrain and only act through fear and the compulsion of regal authority; that excuse is altogether frivolous. We see, then, how this king or tyrant, though he fabricated this image by the cunning of the devil, exacted nothing else than the bending the knees of all the people and nations before the statue. And truly he had in this way alienated the Jews from the worship of the one true God, if this had been extorted from them. For God wishes first of all for inward worship, and afterwards for outward profession. The principal altar for the worship of God ought to be situated in our minds, for God is worshipped spiritually by faith, prayer, and other acts of piety. (Joh 4:24.) It is also necessary to add outward profession, not only that we may exercise ourselves in God’s worship, but offer ourselves wholly to him, and bend before him both bodily and mentally, and devote ourselves entirely to him, as Paul teaches. (1Co 7:34; 1Th 5:23.) Thus far, then, concerning both the adoration and the penalty.

Calvin: Dan 3:7

It follows again, — As soon as the burst of the trumpets was heard and the sound of so many instruments, all nations, peoples, and tongues fell down and adored the image which King Nebuchadnezzar had set up Here I may repeat what I said before — all men were very obedient to the injunctions of their monarchs; whatever they ordered was obeyed, so long as it did not cause complete ruin; and they often bore the heaviest burdens with the view of perfect conformity. But we must remark how our propensities have always a vicious tendency. If King Nebuchadnezzar had commanded the God of Israel to be worshipped, and all temples to be overthrown, and all altars throughout his empire to be thrown down, very great tumults would doubtless have arisen; for the devil so fascinates men’s minds that they remain pertinaciously fixed in the errors which they have imbibed. Hence the Chaldeans, Assyrians, and others would never have been induced to obey without the greatest difficulty. But now, on the appearance of the signal, they directly fall down and adore the golden statue. Hence we may learn to reflect upon our own character, as in a mirror, with the view of submitting ourselves to God’s Word, and of being immovable in the right faith, and of standing unconquered in our consistency, whatever kings may command. Although a hundred deaths may threaten us, they must not weaken our faith, for unless God restrain us by his Curb, we should instantly start aside to every species of vanity; and especially if a king introduces corruption’s among us, we are immediately carried away by them, and, as we said, are far too prone to vicious and perverse modes of worship. The Prophet repeats again the king’s name to shew us how little the multitude thought of pleasing God; never considering whether the worship was sacred and sound, but simply content; with the king’s nod. The Prophet deservedly condemns this easy indifference.

We should learn also from this passage, not to be induced, by the will of any man to embrace any kind of religion, but diligently to inquire what worship God approves, and so to use our judgment as not rashly to involve ourselves in any superstitions. Respecting the use of musical instruments, I confess it to be customary in the Church even by God’s command; but the intention of the Jews and of the Chaldeans was different. For when the Jews used trumpets and harps and other instruments in celebrating God’s praises, they ought not to have obtruded this custom on God as if it was the proof of piety; but it ought to have another object, since God wished to use all means of stirring men up from their sluggishness, for we know how cold we grow in the pursuits of piety, unless we are aroused. God, therefore, used these stimulants to cause the Jews to worship him with greater fervor. But the Chaldeans thought to satisfy their god by heaping together many musical instruments. For, like other persons, they supposed God like themselves, for whatever delights us, we think must also please the Deity. Hence the immense heap of ceremonies in the Papacy, since our eyes delight in such splendors; hence we think this to be required of us by God, as if he delighted in what pleases us. This is, indeed, a gross error. There is no doubt that the harp, trumpet, and other musical instruments with which Nebuchadnezzar worshipped his idol, formed a part of his errors, and so also did the gold. God, indeed, wished his sanctuary to manifest some splendor; not that gold, silver, and precious stones please him by themselves, but he wished to commend his glory to his people, since under this figure they might understand why everything precious should be offered to God, as it is sacred to him. The Jews, indeed, had many ceremonies, and much of what is called magnificent splendor in the worship of God, and still the principle of spiritual worship yet remained among them. The profane, while they invented gross deities which they reverenced according to their pleasure, thought it a proof of perfect sanctity, if they sang beautifully, if they used plenty of gold and silver, and if they employed showy utensils in these sacrifices. I must leave the rest for tomorrow.

Calvin: Dan 3:8

Although their intention is not here expressed who accused Shadrach, Meshach, and Abednego, yet we gather from this event that the thing was most probably done on purpose when the king set up the golden image. We see how they were observed, and, as we said yesterday, Nebuchadnezzar seems to have followed the common practice of kings. For although they proudly despise God, yet they arm themselves with religion to strengthen their power, and pretend to encourage the worship of God for the single purpose of retaining the people in obedience. When, therefore, the Jews were mingled with Chaldeans and Assyrians, the king expected to meet with many differences of opinion, and so he placed the statue in a celebrated place by way of trial and experiment, whether the Jews would adopt the Babylonian rites. Meanwhile this passage teaches us how the king was probably instigated by his counselors, as they were indignant at strangers being made prefects of the province of Babylon while they were slaves; for they had become exiles by the right of warfare. Since then the Chaldeans were indignant, they were impelled by envy to suggest this advice to the king. For how did they so suddenly discover that the Jews paid no reverence to the statue, and especially Shadrach, Meshach, and Abednego? Truly, the thing speaks for itself. These men watched to see what the Jews would do and hence we readily ascertain how they, from the beginning, laid the snare by advising the king to fabricate the statue. And when they tumultuously accuse the Jews, we perceive how they were filled with envy and hatred. It may be said, they were inflamed with jealousy, since superstitious men wish to impose the same law upon all, and then their passion is increased by cruelty. But simple rivalry, as we may perceive, corrupted the Chaldeans, and caused them clamorously to accuse the Jews.

It is uncertain whether they spoke of the whole nation generally, namely, of all the exiles, or pointed out those three persons only. The accusation was probably restricted to Shadrach, Meshach, and Abed-nego. If these three could be broken down, the victory over the rest was easy. But few could be found in the whole people hardy enough to resist. We may well believe these clamorers wished to attack those whom they knew to be spirited and consistent beyond all others, and also to degrade them from those honors which they could not bear them to enjoy. It may be asked, then, why did they spare Daniel, since he would never consent to dissemble by worshipping the statue which the king commanded to be set up? They must have let Daniel alone for the time, since they knew him to be in favor wig the king; but they brought the charge against these three, because they could be oppressed with far less trouble. I think them to have been induced by this cunning in not naming Daniel with the other three, lest his favor should mitigate the king’s wrath. The form of accusation is added — O king, live for ever! It was the common salutation. Thou, O king! — this is emphatic, as if they had said, “Thou hast uttered this edict from thy royal authority, whoever hears the sound of the trumpet, or horn, harp, pipe, psaltery, and other musical instruments, shall fall down before the golden statue; whoever should refuse to do this should be cast into the burning fiery furnace. But here are some Jews whom thou hast set over the administration of the province of Babylon They add this through hatred, and through reproving the ingratitude of men admitted to such high honor and yet despising the king’s authority, and inducing others to follow the same example of disrespect. We see then how this was said to magnify their crime. The king has set them over the province of Babylon, and yet these men do not adore the golden image nor worship the gods. Here is the crime. We see how the Chaldeans, throughout the whole speech, condemn Shadrach, Meshach, and Abed-nego of this single crime — a refusal to obey the king’s edict. They enter into no dispute about their own religion, for it would not have suited their purpose to allow any question to be raised as to the claim their own deities had to supreme adoration. They omit, therefore, everything which they perceive would not suit them, and seize upon this weapon — the king is treated with contempt, because Shadrach, Meshach, and Abed-nego do not worship the image as the king’s edict ordered them to do.

Here, again, we see how the superstitious do not apply their minds to the real inquiry how they should piously and properly worship God; but they neglect this duty and follow their own audacity and lust. Since therefore the Holy Spirit sets before us such rashness, as in a mirror, let us learn. that God cannot approve of our worship unless it be offered. up with truth. Here human authority is utterly unavailing, because unless we are sure that our religion is pleasing to. God, whatever man can do for us will only add to our weakness. While we observe those holy men charged with the crime of ingratitude and rebellion, we in these times ought not to be grieved by it. Those who calumniate us reproach us with despising the edicts of kings who wish to bind us by their errors; but, as we shall see by and bye, our defense is obvious and easy. Meanwhile we ought to undergo this infamy before the world, as if we were disobedient and unmanageable; and with respect to ingratitude, even if a thousand wicked men should lead us with reproaches, we must bear their calumnies for the time patiently, until the Lord shall shine upon us as the assertor of our innocence. It now follows, —

Calvin: Dan 3:13

This narrative clearly assures us, how kings consult only their own grandeur by a show of piety, when they claim the place of their deities. For it seems very wonderful for King Nebuchadnezzar to insult all the gods, as if there was no power in heaven unless what he approved off What god, says he, can pluck out of my hand? Why then did he worship any deity? Simply to retain the people by a curb, and fires to strengthen his own power, without the slightest affection of piety abiding within his mind. At the beginning Daniel relates how the king was inflamed with wrath. For nothing is more troublesome to kings than to see their authority despised; they wish every one to be obedient to themselves, even when their commands are most unjust After the king is cool again, he asks Shadraeh, Meshaeh, and Abed-nego, whether they were prepared to worship his god and his golden image? Since he addresses them doubtfully, and gives them a free choice, his words imply moderation. He seems to free them from all blame, if they will only bow themselves down hereafter. He now adds directly, if ye are not prepared, behold I will throw you into a furnace of burning fire; and at length breaks forth into that sacrilegious and dreadful blasphemy — There is no god who can deliver the saints alive out of his hand!

We see, then, in the person of Nebuchadnezzar, how kings swell with pride, while they pretend some zeal for piety; since in reality no reverence for God influences them, while they expect all men to obey every command. And thus, as I have said, they rather substitute themselves for God, than desire to worship him and promote his glory. This is the meaning of the words, the statue which I have created, and which I have made; as if he had said, You are not allowed to deliberate about worshipping this image or not,; my orders ought to be sufficient for you. I have erected it purposely and designedly; it was your duty simply to obey me. We see then how he claims the supreme power, by fashioning a god. Nebuchadnezzar is not now treating matters of state policy; he wishes the statue to he adored as a deity, because he had decreed it, and had promulgated his edict. And we must always remember what I have touched upon, namely, this example of pride is set before us, to shew us not to attach ourselves to any religion with rashness, but to listen to God and depend on his authority and commands, since if we listen to man, our errors would be endless. Although kings are so proud and ferocious, yet we must be guided by this rule — Nothing pleases God but what he has commanded in his word; and the principle of true piety is the obedience which we ought to render to him alone. With respect to blasphemy, it clearly demonstrates my previous assertion, however kings put forward some desire for piety, yet they despise every deity, and think of nothing but extolling their own magnificence. Hence, they traffic in the name of God to attract greater reverence towards themselves; but at the same time, if they choose to change their deities a hundred times a-day, no sense of religion will hinder them. Religion, then, is to the kings of the earth nothing but a pretext; but they have neither reverence nor fear of God in their minds, as the language of this profane king proves. What God? says he, clearly there is no God. If any one reply — he speaks comparatively, since he here defends the glory of his own god whom he worshipped, still he utters this blasphemy against all gods, and is impelled by intolerable arrogance and diabolical fury. We are now coming to the principal point where Daniel relates the constancy with which Shadraeh, Meshach, and Abed-nego were endued.

Calvin: Dan 3:16

In this history it; is necessary to observe with what unbroken spirit these three holy men persisted in the fear of God, though they knew they were in danger of instant death. When, therefore, this kind of death was placed straight before their eyes, they did not turn aside from the straightforward course, but treated God’s glory of greater value than their own life, nay, than a hundred lives, if they had so many to pour forth, and opportunity had been given them. Daniel does not relate all their words, but only their import, in which the unconquered virtue of that Holy Spirit, by which they had been instructed, is sufficiently evident; for that denunciation was certainly dreadful, when the king said, If ye are not prepared to fall down at the sound of the trumpet before the image, its all over with you, and ye shall be directly cast into a furnace of fire. When the king had so fulminated, they might have winced, as men usually do, since life is naturally dear to us, and a dread of death seizes upon our senses. But Daniel relates all these circumstances, to assure us of the great fortitude of God’s servants when they are led by his Spirit, and yield to no threats, and succumb to no terrors. They answer the king, We do not need any long deliberation. For when they say they care not, they mean by this word, the matter is settled; just as that sentence of Cyprian is related by Augustine, ¹⁸⁶ when courtiers persuaded him to preserve his life, for it was with great reluctance that the emperor devoted him to death, when flatterers on all sides urged him to redeem his life by the denial of piety, he answered, There can be no deliberation in a matter so sacred! Thus those holy men say, We do not care, we do not enter into the consideration of what is expedient or useful, no such thing! for we ought to settle it with ourselves never to be induced by any reason to withdraw from the sincere worship of God.

If you please to read — we ought not to answer you, the sense will be the same. They imply that the fear of death was set before them in vain, because they had determined and resolved in their inmost souls, not to depart a single inch from the true and lawful worship of God. Besides they here give a double reason for rejecting the king’s proposal. They say God has sufficient power and strength to liberate them; and then, even if they must die, their life is not of so much value as to deny God for the sake of preserving it. Hence they declare themselves prepared to die, if the king persists in urging his wish for the adoration of the image. This passage is therefore worthy of the greatest attention. First of all we must observe the answer — for when men entice us to deny the true God we must close our ears, and refuse all deliberation; for we have already committed an atrocious insult against God, when we even question the propriety of swerving from the purity of his worship through any impulse or any reason whatever. And I heartily wish every one would observe this! How excellent and striking is the glory of God, and how everything ought to yield to it, whenever there is danger of its being either diminished or obscured. But at this day, this fallacy deceives the multitude, since they think it lawful to debate whether it is allowable to swerve front the true worship of God for a time, whenever any utility presents itself on the opposite side. Just as in our days, we see how hypocrites, of whom the world is full, have pretenses by which they cloak their delinquencies, when they either worship idols with the impious, or deny at one time openly, and at another obliquely, true piety. “Oh! what can happen? — such a one will say — of what value is consistency? I see some evident advantage if I can only dissemble a little, and not betray what I am. Ingenuousness is injurious not only to me privately, but to all around me!” If a king has none around him who endeavor to appease his wrath, the wicked would give way to their passions, and by their greater license would drive him to the extremity of cruelty. It is, therefore, better to have, some mediators on the watch to observe whether the wicked are planning anything. Thus, if they cannot openly, they may covertly avert danger from the heads of the pious. By such reasoning as this, they think they can satisfy God. As if Shadraeh, Meshaeh, and Abed-nego, had not the same excuse; as if the following thought would not occur to them — “Behold! we are armed with some power in favor of our brethren; now what barbarity, what cruelty will be exercised against them, if the enemies of the religion which they profess succeed us? For as far as they can, they will overthrow and blot out our race and the very remembrance of piety. Is it not better for us to yield for a time to the tyranny and violent edict of the king than to leave our places empty? which the furious will by and bye occupy, who will utterly destroy our wretched race which is now dreadfully oppressed.” Shadraeh, Meshaeh, and Abed-nego might, I say, collect all these pretenses and excuses to palliate their perfidy if they had bent the knee before the golden image for the sake of avoiding danger; but they did not act thus. Hence, as I have already said, God retains his rights entire when his worship is upheld without the slightest doubt, and we are thoroughly persuaded that nothing is of such importance as to render it lawful and right to swerve from that profession which his word both demands and exacts.

On the whole, that security which ought to confirm the pious in the worship of God is opposed here to all those tortuous and mistaken counsels which some men adopt, and thus, for the sake of living, lose life itself, according to the sentiment of even a profane poet. For of what use is life except to serve God’s glory? but we lose that object in life for the sake of the life itself — that is, by desiring to live entirely to the; world, we lose the very purpose of living! Thus, then, Daniel opposes the simplicity which ought to mark the sons of God to all those excuses which dissemblers invent with the view of hiding their wickedness by a covering. We are not anxious, say they, and why not? Because we have already determined God’s glory to be of more consequence than a thousand lives, and the gratification of a thousand senses. Hence, when this magnanimity flourishes, all hesitation will vanish, and those who are called upon to incur danger through their testimony for the truth need never trouble themselves; for, as I before said, their ears are closed to all the enticements of Satan.

Calvin: Dan 3:17

And when they add — God is sufficiently powerful to preserve us; and if not, we are prepared for death, they point out to us what ought to raise our minds above all trials, namely, the preciousness of our life in God’s sight, since he can liberate us if he pleases. Since, therefore, we have sufficient protection in God, let us not think any method of preserving our life better than to throw ourselves entirely on his protection, and to cast all our cares upon him. And as to the second clause, we must remark this, even if the Lord should wish to magnify his own glory by our death, we ought to offer up this as a lawful sacrifice; and sincere piety does not flourish in our hearts unless our minds are always prepared to make this sacrifice. Thus I wished to remark these things shortly now, and with God’s permission, I will explain them fully to-morrow.

Calvin: Dan 3:18

WE said yesterday that the constancy of Shadrach, Meshach, and Abed-nego, was based upon these two reasons:-Their certain persuasion that God was the guardian of their life, and would free them from present death by his power if it were useful. And also their determination to die boldly and fearlessly, if God wished such a sacrifice to be offered. What Daniel relates of these three men belongs to us all. Hence we may gather this general instruction. When our danger for the truth’s sake is imminent, we should learn to place our life in God’s hand, and then bravely and fearlessly devote ourselves to death. As to the first point, experience teaches us how very many turn aside from God and the profession of faith, since they do not feel confidence in God’s power to liberate them. It may be said with truth of us all — God takes care of us, since our life is placed in his hand and will; but scarcely one in a hundred holds this deeply and surely fixed in his heart, since every one takes his own way of preserving his life, as if there were no virtue in God. Hence he has made some proficiency in God’s word who has learnt to place his life in God’s care, and to consider it safe under his protection. For if he has made progress thus far, he may be in danger a hundred times, yet he will never hesitate to follow whenever he is called. This one feeling frees him from all fear and trembling, since God can extricate his servants from a thousand deaths, as it is said in the Psalm, (Psa 68:20,) The issues of death are in his power. For death seems to consume all things; but God snatches from that whirlpool whom he pleases. So this persuasion ought to inspire us with firm and unassailable constancy, since it is necessary for those who so repose the whole care of their life and safety upon God, to be thoroughly conscious and undoubtedly sure that God will defend a good cause. And this is also expressed by these words of Shadrach, Meshach, and Abed-nego Behold our God whom we worship When they bring forward God’s worship, they bear testimony to the surliness of their support, when they undertake nothing rashly, but are worshippers of the true God, and labor for the defense of piety. For this is the difference, between martyrs and malefactors, who are often compelled to suffer the penalty of their madness for attempting to overthrow all things. We see, indeed, the majority tossed about by their own intemperance. If they happen to suffer punishment, they are not to be reckoned among God’s martyrs; for, as Augustine says, the martyr is made by his cause, and not by his punishment. Hence the weight of these words, when these three men attest their worship of God, since in this way they boast in their power of enduring any urgent danger not rashly, but only as supported by the sure worship of God. I now come to the second point.

If God be unwilling to deliver us from death, be it known to thee, O king, we will not worship thy gods I said first of all, we should be constantly prepared to undergo every conflict, to commit our life to his charge, to submit to his will and hand, and to the protection of his custody. But the desire of this earthly and fading life ought not; to retain its hold upon us, and to hinder us from the free and candid confession of the truth. For God’s glory ought to be more precious to us than a hundred lives. Hence we cannot be witnesses for God without we lay aside all desire of this life, and at least prefer God’s glory to it. Meanwhile, we must. remark the impossibility of doing this, without the hope of a better life drawing us towards itself. For where there is no promise of any eternal inheritance implanted in our hearts, we. shall never be torn away from this world. We are naturally desirous of existence, and that feeling cannot be eradicated, unless faith overcome it; as Paul says, Not that we wished to be unclothed, but clothed upon. (2Co 5:4.) Paul confesses that men cannot be naturally induced to wish for departure from the world, unless, as we have said, through the power of faith. But when we understand our inheritance to be in heaven, while we are strangers upon earth, then we put off that clinging to the life of this world to which we are too much devoted.

These then are the two points which prepare the sons of God for martyrdom, and remove hesitation as to their offering their life in sacrifice to God. First, if they are persuaded that God is the protector of their life and will certainly liberate them should it be expedient; and secondly, when they live above the world and aspire to the hope of eternal life in heaven, while prepared to renounce the world. This magnanimity is to be remarked in their language, when they say, Be it known to thee, O king, that we do not worship thy gods nor adore the statue which, thou hast set up Here they obliquely accuse the king of arrogating too much to himself, and of wishing religion to stand or fall by his own will. Thou hast erected the statue, but thy authority is of no moment to us, since we know it to be a fictitious deity whose image thou wishest us to worship. The God whom we worship has revealed himself to us we know him to be the maker of heaven and earth, to have redeemed our fathers from Egypt, and to intend our chastisement by driving us into exile. Since, therefore, we have a firm foundation for our faith hence we reckon thy gods and thy sway valueless. It follows:

Calvin: Dan 3:19

Here, at; first sight, God seems to desert his servants, since he does not openly succor them. The king orders them to be thrown into a furnace of fire: no help from heaven appears for them. This was a living and remarkably efficacious proof of their faithfulness. But they were prepared, as we have seen, to endure everything. These bold answers were not prompted simply by their trust in God’s immediate help, but by a determination to die; since a better life occupied their thoughts, they willingly sacrificed the present life. Hence they were not frightened at this terrible order of the king’s, but followed on their course, fearlessly submitting to death for the worship of God. No third way was opened for them, when a choice was granted either to submit to death, or apostatize from the true God. By this example we are taught to meditate on our immortal life in times of ease, so that if God pleases, we may not hesitate to expose our souls by the confession of the true faith. For we are so timorous when we are attacked by calamity, we are seized with fear and torpor, and then when we are not pressed by any urgency we feign for ourselves a false security. When we are allowed to be at ease, we ought to apply our minds to meditation upon a future life, so that this world may become cheap to us, and we may be prepared when necessary to pour forth our blood in testimony to the truth. And this narrative is not set before us simply to lead us to admire and celebrate the courage of these three holy ones, but their constancy is proposed to us as an example for imitation.

With reference to King Nebuchadnezzar, Daniel here shews, as in a glass, the pride and haughtiness of kings when they find their decrees disobeyed. Surely a mind of iron ought to grow soft by the answer which we have just narrated, on hearing Shadrach, Meshach, and Abed-nego committing their lives to God; but when it heard how they could not be drawn aside from their faithfulness by the fear of death, its anger was only increased. In considering this fury, we ought to take into account the power of Satan in seizing and occupying the minds of men. For there is no moderation in them, even if they shew some great and remarkable hope of virtues, — for, as we have seen, Nebuchadnezzar was endued with many virtues; but as Satan harassed him, we discern nothing but cruelty and barbarity. Meanwhile, let us remember how pleasing our constancy is to God, though it may not produce any immediate fruit before the world. For many indulge in pleasure through thinking they would be rash in devoting themselves to death, without any apparent utility. And on this pretext, they excuse themselves from not contending more boldly for the glory of God, by supposing they would lose their labor, and their death would be fruitless. But we hear what Christ pronounces, namely, this sacrifice is pleasing to God, when we die for the testimony of the heavenly doctrine, although the generation before which we bear witness to God’s name is adulterous and perverse, nay, even hardened by our constancy. (Mat 5:11, and Mat 10:32, and Mar 8:38.)

And such an example is here set before us in these three holy men; because, although Nebuchadnezzar was more inflamed by the freedom of their confession, yet that; liberty pleased God, and they did not repent of it, though they did not discern the fruit of their constancy which they wished. The Prophet also expresses this circumstance to demonstrate the king’s fury, since he ordered the furnace to be heated seven times hotter than before; and then, he chose from his own servants the strongest of all to bind these holy men, and cast them into the furnace of fire

But from the result it is very evident, that this did not occur without God’s secret impulse; for the devil will sometimes throw discredit on a miracle, unless all doubt is removed. Since therefore the king ordered the furnace to be heated sevenfold more than before, next when he chose the strongest attendants, and commanded them to follow him, God thus removed all doubts, by liberating his servants, because light emerges more clearly from the darkness, when Satan endeavors to shut it out. Thus God is accustomed to frustrate the impious; and the more impious they are in opposing his glory, the more he makes his honor and doctrine conspicuous. In like manner, Daniel here paints, as in a picture, how King Nebuchadnezzar passed nothing by, when he wished to strike terror into the minds of all the Jews by this cruel punishment. And yet he obtained nothing else by his plans than a clearer illustration of God’s power and grace towards his servants. It now follows: —

Calvin: Dan 3:21

Here Daniel relates the miracle by which God liberated his servants. He has two parts: first, these three holy men walked untouched in the midst of the flame; and the fires consumed those attendants who east them into the furnace. The Prophet diligently enumerates whatever tends to prove the power of God. He says, since the king’s command was urgent, that is, since the king ordered in such anger the furnace to be heated, the flames devour the men who executed his orders. For in Job, (Job 18:5,) שביב , shebib, means “spark,” or the extremity of a flame. The sense of the Prophet is by no means obscure, since the extremity of the flame consumed those strong attendants by playing round them, while Shadrach, Meshach, and Abed-nego walked through the fuel in the fire and flame. They were not in the extremity of the flame; for it is as if the Prophet had said — the king’s slaves were consumed by the very smoke, and the fire was without the slightest effect on the servants of God. Hence he says, these three fell down in the furnace of fire By saying they fell, it means they could not take care of themselves or attempt to escape; for he adds, they were bound. This might at first naturally suffocate them, till they were immediately consumed; but they remained untouched, and then walked about the furnace loose. We hereby see how conspicuous was God’s power, and how no falsehood of Satan’s could obscure it. And next, when the very points of the flame, or the fiery sparks, devour the servants, here again the deed is proved to be of God. Meanwhile, the result of the history is the preservation of these three holy men, so surprisingly beyond their expectation.

This example is set before us, to show us how nothing can be safer than to make God the guardian and protector of our life. For we ought not to expect to be preserved from every danger because we see those holy men delivered; for we ought to hope for liberation from death, if it be useful, and yet we ought not to hesitate to meet it without fear, if God so please it. But we should gather from our present narrative the sufficiency of God’s protection, if he wishes to prolong our lives, since we know our life to be precious to him; and it is entirely in his power, either to snatch us from danger, or to withdraw us to a better existence, according to his pleasure. We have an example of this in the case of Peter; for he was on one day led forth from prison, and the next day put to death. Even then God shewed his care of his servant’s life, although Peter at length suffered death. How so? Because he had finished his course. Hence, as often as God pleases, he will exert his power to preserve us; if he leads us onwards to death, we must be assured it is best for us to die, and injurious to us to enjoy life any longer. This is the substance of the instruction which we may receive from this narrative. It now follows: —

Calvin: Dan 3:24

Here Daniel relates how God’s power was manifest to the profane — to both the king and his courtiers, who had conspired for the death of these holy men. He says, then, the king trembled at that miracle; since God often compels the impious to acknowledge his power, and when they stupidity themselves, and harden all their senses, they are compelled to feel God’s power whether they will or not. Daniel shews how this happened to King Nebuchadnezzar. He trembled, says he, and rose up quickly, and said to his companions, Did we not cast three men bound into the fire? When they say, It is so, Nebuchadnezzar was doubtless impelled by Divine impulse, and a secret instinct, to inquire of his companions to extract this confession from them. For Nebuchadnezzar might easily approach the furnace, but God wished to extract this confession from his enemies, that both they and the king might allow the rescue of Shadrach, Meshach, and Abed-nego, to have proceeded from no earthly medium, but from the admirable and extraordinary power of God. We may here remark, how the impious are witnesses to God’s power, not willingly, but because God placed this question in the king’s mouth, and also in his not permitting them to escape or turn aside from the confession of the truth. But Nebuchadnezzar says, four men walked in the fire, and the face of the fourth is like the son of a god No doubt God here sent one of his angels, to support by his presence the minds of his saints, lest they should faint. It was indeed a formidable spectacle to see the furnace so hot, and to be cast into it. By this consolation God wished to allay their anxiety, and to soften their grief, by adding an angel as their companion. We know how many angels have been sent to one man, as we read of Elisha. (2Kg 6:15.) And there is this general rule — He, has given his angels charge over thee, to guard thee in all the ways; and also, The camps of angels are about those who fear God. (Psa 91:11, and Psa 34:7.) This, indeed, is especially fulfilled in Christ; but it is extended to the whole body, and to each member of the Church, for God has his own hosts at hand to serve him. But we read again how an angel was often sent to a whole nation. God indeed does not need his angels, while he uses their assistance in condescension to our infirmities. And when we do not regard his power as highly as we ought, he interposes his angels to remove our doubts, as we have formerly said. A single angel was sent to these three men; Nebuchadnezzar calls him a son of God; not because he thought him to be Christ, but according to the common opinion among all people, that angels are sons of God, since a certain divinity is resplendent in them; and hence they call angels generally sons of God. According to this usual custom, Nebuchadnezzar says, the fourth man is like a son of a god. For he could not recognize the, only-begotten Son of God, since, as we have already seen, he was blinded by so many depraved errors. And if any one should say it was enthusiasm, this would be forced and frigid. This simplicity, then, will be sufficient for us, since Nebuchadnezzar spoke in the usual manner, as one of the angels was sent to those three men — since, as I have said, it was then customary to call angels sons of God. Scripture thus speaks, (Psa 89:6, and elsewhere,) but God never suffered truth to become so buried in the world as not to leave some seed of sound doctrine, at least as a testimony to the profane, and to render them more inexcusable — as we shall treat more at length in the next lecture. ¹⁹⁴

Calvin: Dan 3:26

HERE a sudden change is described in the mood of this cruel and proud king. We have already seen how confidently he extracted worship from the servants of God, and when he saw them disobedient to his command, how mightily he raged against them. Now Daniel shews in how short a time this pride was subdued and this cruelty appeased; but we must remark that the king was not so changed as entirely to put his disposition and manners. For when he was touched with this present miracle, he gave God the glory, but only for a moment; and still he did not return to wisdom. We cannot take too diligent notice of examples of this kind, as many estimate the characters of others from a single action. But the worst despisers of God can submit to him for a short time, not merely by feigning to do so before men, but in real seriousness, since God compels them by his power, but meanwhile they retain their pride and ferocity within their breasts. Of this kind, then, was the conversion of King Nebuchadnezzar. For when astonished by the miracle, he could no longer resist the Almighty, he was still inconsistent, as we shall afterwards see. We may also notice how the impious, who are unregenerate by God’s Spirit, are often impelled to worship God; but this is only temporary, and this equable tenor never remains through their whole life. But when God renews his own, he undertakes to govern them even to the end; he animates them to perseverance, and confirms them by his Spirit.

We must here remark how God’s glory is illustrated by this temporary and vanishing conversion of the reprobate; because, whether they will or not, yet they yield to God for a time, and thus the greatness of his power is acknowledged. God, therefore, turns an event which does not profit the reprobate to his own glory, and at the same time punishes them more severely. For Nebuchadnezzar’s conduct was less excusable after his once acknowledging the God of Israel to be the supreme and only God, and then relapsing into his former superstitions. He says, therefore, — He approached the door of the furnace, and spoke thus, — Shadrach, Meshach, and Abed-nego, servants of the most high God, come forth and come hither A short time before, he wished his own statue to be worshipped, and his own name to be esteemed the only one in heaven and earth, since this was pleasing to him. We then saw how he claimed the right of subjecting the religion and worship of God to his own will and lust; but now, as if he were a new man, he calls Shadrach, Meshach, and Abed-nego, servants of the most high God! What place, then, was left to him and to all the Chaldeans? How could they now worship those fictitious gods and idols which they had fabricated? But God extracted these words from the proud and cruel king, as when criminals and compelled, by tortures, to say what they would otherwise refuse. Thus Nebuchadnezzar confessed God to be the most high God of Israel, as if he had been tortured, but not of his own accord, or in a composed state of mind. He does not pretend this before men, as I have said; but his mind was neither pure nor perfect, since it was in a ferment with this temporary commotion. And this must also be added — the instinct was rather violent; than voluntary.

Daniel afterwards relates — His companions came forth from the midst of the fire By these words he again confirms the miracle; for God could extinguish the fire of the furnace, but he wished it to burn in the sight of all, to render the power of this deliverance the more conspicuous. Meanwhile we must notice the three men walking in the furnace, until the king commanded them to come forth, because God had issued no command. They saw themselves perfectly safe and. sound in the midst of the furnace; they were content with God’s present benefit, but still they had no free departure, until fetched by the king’s voice. As when Noah, in the ark, saw safety prepared for him in that tomb, yet he did not try anything until commanded to come forth. (Gen 8:16.) So also Daniel asserts that his companions did not, come forth from the furnace till the king commanded them. Then at length they understood how what they had heard from the king was pleasing to God; not because he was a Prophet or teacher, but because they were cast into the furnace by his command. So also when he recalls them, they know the end of their cross to be arrived, and thus they pass from death unto life. It follows —

Calvin: Dan 3:27

Daniel relates how the satraps were gathered together with the leaders, prefects, and councilors of the king. The gathering was simply a collection of numbers, and if they deliberated about anything of importance, they all agreed. And this confirms the miracle, since if they had been stupefied, how could the great power of God be proposed to the eyes of the blind? Although they were so astonished, they were not altogether foolish, And Daniel implies this by saying, they were assembled together After they had discussed the matter, he says, they came to behold that specimen of the incredible power of God. Then he enumerates many reasons, which clearly shew these three men not to have been preserved by any other means than God’s singular good will. He says, The fire had no power over their bodies then, a hair of their head was not burnt thirdly, their garments were unchanged lastly, the smell of fire had not penetrated to themselves or their garments He expresses more by the word smell than if he had simply said, — the fire had not penetrated. For fire must naturally consume and burn up whatever is submitted to it; but when not even the smell of fire has passed over any substance, the miracle is more conspicuous. Now, we understand the Prophet’s intention. On the whole, he shews how the benefit of freedom was no, small one, since Shadrach, Meshach, and Abed-nego came out of the furnace. Besides, these satraps, prefects, and. governors, were witnesses of the power of God. Their testimony would be the more valuable, as all the Jews were, spectators of this grace of God, which even they scarcely believed. But since these men were clearly and professedly enemies to true piety, they would willingly have concealed the miracle, had it been in their power. But God draws them against their wills, and compels them to be eye-witnesses, and they are thus obliged to confess what cannot be in the slightest degree doubtful. It follows-

Calvin: Dan 3:28

This, indeed, is no common confession, but the event proved how suddenly King Nebuchadnezzar was acted on by impulse, without having, the living root of the fear of God in his heart. And I repeat this again, to shew that repentance does not consist in one or two works, but in perseverance, as Paul says, —

“If ye live in the Spirit, walk also in the Spirit.”
(Gal 5:25.)

Here he requires constancy in the faithful, by which they may shew themselves to be truly born again of God’s Spirit. Nebuchadnezzar celebrated the God of Israel as if inspired by an enthusiasm, but at the same time he mingled his idols with the true God, so that there was no sincerity in him. So when the impious feel God’s power, they do not dare to proceed with obstinacy against him, but wish to appease him by a false repentance, without putting off their natural disposition. Thus we readily conclude Nebuchadnazzar to be always the same, although God extracted from him this confession, — Blessed, says he, be the God of Shadrach, Meshach, and Abed-nego! Why does he not rather speak of him as his own God? This may be excused, had he really devoted himself to the God of Israel, and abjured his former superstitions. As he does not act thus, his confession is worthless; not because he wished to obtain men’s favor or good opinion by what he said, but he deceived himself after the manner of hypocrites. He pronounces the God of Shadrach, Meshach, and Abed-nego to be blessed if he really felt this, he must at the same time curse his idols, for the glory of the one true God cannot be extolled without all idols being reduced to nothing. For how can God’s praise exist without his being solely conspicuous? If any other deity is opposed to him, his majesty is already buried in complete obscurity. Hence we may collect that Nebuchadnezzar was not touched with true repentance when he blessed the God of Israel. He adds, Who sent his angel, and delivered his servants. Here Daniel shews more clearly the absence of conversion in Nebuchadnezzar, and his failure to embrace the God of Israel, and worship him with sound and complete surrender of his affections. Why so? Because piety is always founded upon the knowledge of the true God, and this requires instruction. Nebuchadnezzar knew the God of Israel to be majestic from the display of his power, for he had such a spectacle presented to him as he could not despise, if he wished. Here he confesses that Israel’s God was mighty, since he was taught it by a miracle; but this, as I have reminded you, is not sufficient for solid piety, unless instruction is added, and occupies the first place. I allow, indeed, that miracles prepare men to believe, but if miracles only occurred without the knowledge of God being added from his Word, faith will vanish away — as the example sufficiently remarkable here sets before us. We term the faith of Nebuchadnezzar to be but momentary, because while his senses were fixed upon the miracle, he was content with the spectacle, without inquiring into the character of the God of Israel, and the bearing of his law. He was not anxious about a Mediator; hence he neglected the chief point of piety, and rashly seized upon one part of it only. We clearly observe this in many profane men, for God often humbles them, to induce them suppliantly to fly to him for safety; but meanwhile, they remain perplexed by their own senses; they do not deny their own superstitions, nor regard the true worship of God. To prove our obedience to God, we must, uphold this principle — nothing pleases him which does not spring from faith. (Rom 14:23.) But faith cannot be acquired by any miracle, or any perception of the Divine power; it requires instruction also. The miracles avail only to the preparation for piety or for its confirmation; they cannot by themselves bring men to worship the true God. This is surprising indeed, when a profane king says the angel was sent by God

It is sufficiently evident from heathen writings that something was always known about angels. This was, as it were, a kind of anticipation and previous persuasion, since all people are persuaded that angels exist, so that they had some idea of angels, although but a partial one. For, when a short time ago Daniel said the fourth appearance in the furnace was called by the king of Babylon “a son of a god,” then, as I have explained it, Nebuchadnezzar professed some belief in angels. He now says more expressly, God sent his angel As angels afford supplies to the elect and the faithful, I treat the subject here but shortly, since I am not in the habit of dwelling upon ordinary passages. It is enough for the present passage to shew how the impious, who have learnt nothing from either God himself or from piety at large, were yet imbued with these principles, since God is accustomed to use the assistance of angels to preserve his people. For this reason Nebuchadnezzar now says; the angel was sent by God to deliver his servants He next adds, who trusted in him; and this is worthy of notice, since it is added as a reason why these three men were so wonderfully preserved, through reposing all their hopes on God. Although Nebuchadnezzar was very like a log or a stone with relation to the doctrine of faith, yet God wished by means of this stone and log to instruct us, to inspire us with shame, and to reprove us of incredulity, since we are unable to conform our lives to his will, and to approach all dangers boldly, whenever it becomes necessary. For if we are thoroughly persuaded that God is the guardian of our life, surely no threats, nor terrors, nor death itself, should hinder us from persevering in our duty. But distrust is the cause of slothfulness, and wherever we deflect from a straightforward course, we deprive God of his honor, by becoming backsliders, while some want of faith betrays itself and is palpably apparent. Hence let us learn, if we wish our life to be protected by God’s hand, to commit ourselves entirely to him, since he will never disappoint us when we confide in him. We saw how doubtful about the event Shadrach, Meshach, and Abed-nego were; but their doubt did not diminish their hope and confidence. They were placed in this alternative — either God will take us from rite furnace, or, if we must die, he will preserve us for some better state, and gather us into his kingdom. Although they dared not persuade themselves that he would notice them yet they reposed their lives in the hand and care of God. Hence they are deservedly complimented by Nebuchadnezzar, when he said, — They trusted in their God, and afterwards, they changed the king’s edict, that is, reduced it to nothing, and abrogated it, because they were endued with greater power. For whoever rests in God, easily despises all mankind, and whatever is lofty and magnificent in the world. And this context is worthy of observation, since faith ought to be put as a foundation, and then fortitude and constancy must be added, with which Shadrach, Meshach, and Abed-nego were endowed; because any one who reposes upon God can never be moved aside from the discharge of his duty; and however numerous the impediments which may occur, he will be borne aloft on the wings of his confidence. He who knows God to be on his side, will be superior to the whole world, and will neither wonder at the scepter and diadems of kings, nor dread their power, but rather surpass all the majesty of the earth which may oppose him, and never to turn aside from this course.

He afterwards adds, they delivered up their bodies instead of worshipping or adoring any god except their own God. That very thing which the king is compelled to praise in these three men, at this day many who boast themselves to be Christians wish to escape. For they fancy their faith to be buried in their hearths, and bring forth no fruit of their profession. There is no doubt God wished these things to be related by his Prophet, to shew the detestable cunning of those who wish to defraud God of his lawful honor, and at the same time shelter themselves from his gaze, lest he should notice their insult. Such as these are unworthy of being convinced by the word of God, but Nebuchadnezzar is here appointed their master, censor, and judge. And we must diligently remark this, — Nebuchadnezzar praises these three, because they refused to worship any other god except their own. Why then did he mingle together a great multitude of deities? For he did not depart from his own errors and give himself up entirely to the God of Israel, and embrace his worship in its purity. Why then does he praise in others what he does not imitate? But this is far too common; for we see virtue praised and yet frozen to death, as in this instance, for many are willing to offer him lip-service. (Juvenal, Sat. 1.) Although Nebuchadnezzar seemed here to speak seriously, yet he did not consider himself; but he took away all pretext for excuse, since he could not afterwards pretend ignorance and error, after asserting with his own mouth that no other god ought to be worshipped. Hence he may cause those who now wish to be called Christians to be ashamed, unless they depart far away from all superstitions, and consecrate themselves entirely to God, and retain his worship in its sincerity. We must remember then how King Nebuchadnezzar does not simply praise the constancy of these three men, because he does not acknowledge any god, for he does reckon the God of Israel to be a true deity. Hence it follows, that all others were fictitious and utterly vain. But he spoke to no purpose, because God did not thereby touch his heart, as he usually works in his elect when he regenerates them. It follows, —

Calvin: Dan 3:29

Here Nebuchadnezzar is urged further forward — for we must use this phrase — since he does not take up the worship of one God from his heart, and bid his errors finally farewell. Hence it is as if God was thrusting him violently forward, while he promulgates this edict. The edict is by itself pious and praiseworthy; but, as we have already said, Nebuchadnezzar is borne along by a blind and turbulent impulse, because piety had no root in his heart. Though he is always intent on this miracle, his faith is only momentary, and his fear of God but partial. Why then is Nebuchadnezzar now seen as the patron of God’s glory? Because he was frightened by the miracle, and thus being acted on by impulse alone, he could not; be soundly restrained by the fear of God alone. And finally, this desire which he expresses is nothing but an evanescent movement. It is useful to remark this, since we see many born along by impetuous zeal and rage to vindicate God’s glory; but they lack tact and judgment, so that they deserve no praise. And many wander still further — as we see in the Papacy — when many edicts of kings and princes fly about; and if any one should ask them why they are so eager as not to spare even human blood, they put forth indeed a zeal for God, but it is mere madness without a spark of true knowledge. We must hold, therefore, that no law can be passed nor any edict promulgated concerning religion and the worship of God, unless a real knowledge of God shines forth. Nebuchadnezzar indeed had a reason for this edict, but, as I have already said, there was a special motive for his conduct. Some, indeed, now wish to be thought Christian princes, and yet are only inflamed by a hypocritical zeal, and so they pour forth innocent blood like cruel beasts. And why so? Because they make no distinction between the true God and idols. But I shall discuss this point at greater length to-morrow, and so pass over casually what I shall treat at length, when the fit opportunity arrives.

Every people, therefore, and nation, and language, which shall have offered a perverse speech against their God Nebuchadnezzar again extolled the God of Israel, but how was he taught the majesty of God? By this one proof of his power, for he neglected the chief point — the ascertaining from the law and the prophets the nature of God and the power of his will. Thus we see, on one side, how God’s glory is asserted here, and yet the principal point in his worship, and in true piety, is neglected and omitted. No light punishment is added — - he must be cut in pieces, next, his house must be turned into a dunghill, since he has spoken reproachfully of the God of Israel Hence we gather how this severity is not to be utterly condemned, when God’s worship is defended by severe punishments; yet a correct sentence ought to be passed in each case. But I put this off also till to-morrow. It is now added, because there is no other God who can deliver after this manner; and. this confirms what I have formerly touched upon, namely, King Nebuchadnezzar does not regard the law in his edict, nor yet the other requisites of piety; but he is only impelled and moved by the miracle, so as not to bear or desire anything to be said opprobriously against the God of Israel. Hence the edict is deserving of blame in this point, since he does not inquire what God’s nature is, with the view of obtaining a sufficient reason for issuing it. It is added at length, —

Defender: Dan 3:1

The king, taken with his importance as the golden head of the prophetic image to influence and direct the entire sequence of kingdoms that would come after him, arrogantly constructed his manufactured image entirely of gold, in effect proclaiming himself as destined to be the greatest man in world history.

Defender: Dan 3:1

An image with a height ten times its width would look more like an obelisk than a statue of a man. Possibly the king was trying to emphasize the long duration of his influence in the world. More probably, the height dimension included a high pedestal on which the statue rested."

Defender: Dan 3:5

This list includes several Greek instruments, identified in the original by their Greek names, and this has served as an excuse for liberals to attribute the book of Daniel to a late date. However, Greek culture was already well developed in Nebuchadnezzar's time and commerce between Greece and Babylon well established so that such instruments were common in Babylon at this time. The king's proclamation (Dan 3:4) acknowledged other languages in Babylon."

Defender: Dan 3:18

This is a severe indictment of any Christian leaders who will not take a stand against other gods today."

Defender: Dan 3:25

God is, indeed, "able to deliver us" (Dan 3:17), sending "a son of God" (literal reading), one of His mighty angels, to defend and protect His children (Psa 34:7). This has often happened even when believers were not aware of his presence. In this special case, this Son of God may even have been the Angel of the Lord, the pre-incarnate Christ."

Defender: Dan 3:28

Nebuchadnezzar came to realize that God not only could reveal secrets but could also deliver those who trusted in Him; nevertheless, he still thought of Him as only "the God of Shadrach, Meshach, and Abednego." To be saved one must not only acknowledge God as a great God but as the only true God of creation and as one's personal Redeemer."

TSK: Dan 3:1

am 3424, bc 580

made : Dan 2:31, Dan 2:32, Dan 5:23; Exo 20:23, Exo 32:2-4, Exo 32:31; Deu 7:25; Jdg 8:26, Jdg 8:27; 1Ki 12:28; 2Ki 19:17, 2Ki 19:18; Psa 115:4-8, Psa 135:15; Isa 2:20, Isa 30:22, Isa 40:19-31, Isa 46:6; Jer 10:9, Jer 16:20; Hos 8:4; Hab 2:19; Act 17:29, Act 19:26; Rev 9:20

in the province : Dan 3:30, Dan 2:48; Est 1:1

TSK: Dan 3:2

sent : Exo 32:4-6; Num 25:2; Jdg 16:23; 1Ki 12:32; Pro 29:12; Rev 17:2

TSK: Dan 3:3

the princes : Achashdarpenaya rendered lieutenants in Est 3:12, etc., probably chief satraps or viceroys from the Persian achash great, eminent, and sitrab , a satrap. Psa 82:1-8; Act 19:34, Act 19:35; Rom 1:21-28, Rom 3:11; 1Co 1:24-26; Rev 13:13-16; Rev 17:13, Rev 17:17

the governors : Signaya , in Persian shagnah deputies or lieutenants.

captains : Pacawatha , governors of provinces. See note on Est 3:13.

the judges : Adargazraya , chief judges, or senators, from adar , great, and Chal. gezar , to judge, decree.

the treasurers : Gedavraya , written gizzavraya Ezr 7:21, treasurers, from the Persian gunjvar .

the counsellors : Dethavraya counsellors, judges, from dath , in Persian dad , law, and var , possessor or guardian.

the sheriffs : Tiphtaya probably the same as the Arabic Mufti or head officer of law.

TSK: Dan 3:4

aloud : Chal, with might, Dan 4:14; Pro 9:13-15; Isa 40:9, Isa 58:1

it is commanded : Chal, they command, Hos 5:11; Mic 6:16

O people : Dan 4:1, Dan 6:25; Est 8:9

TSK: Dan 3:5

the cornet : Karna the horn. Dan 3:10,Dan 3:15

flute : Mashrokeetha , in Syriac mashrookeetha the συριγξ , pipe or flute, as Theodotion renders.

dulcimer : or, singing, Chal, symphony

TSK: Dan 3:6

falleth : Dan 3:11, Dan 3:15; Exo 20:5; Isa 44:17; Mat 4:9; Rev 13:15-17

the same : Dan 2:5, Dan 2:12, Dan 2:13; Mar 6:27

a burning : Gen 19:28; Jer 29:22; Eze 22:18-22; Mat 13:42, Mat 13:50; Rev 9:2, Rev 14:11

TSK: Dan 3:7

when : Dan 3:10

all the people : Jer 51:7; Act 14:16; 1Jo 5:19; Rev 12:9, Rev 13:3, Rev 13:8, Rev 13:14, Rev 17:8, Rev 19:20

TSK: Dan 3:8

and accused : Dan 6:12, Dan 6:13; Ezr 4:12-16; Est 3:6, Est 3:8, Est 3:9; Act 16:20-22, Act 17:6-8, Act 28:22; 1Pe 4:3, 1Pe 4:4

TSK: Dan 3:9

king : Dan 3:4, Dan 3:5

O King : Dan 2:4, Dan 5:10, Dan 6:6, Dan 6:21; Rom 13:7

TSK: Dan 3:10

hast made : Dan 3:4-7, Dan 6:12; Exo 1:16, Exo 1:22; Est 3:12-14; Psa 94:20; Ecc 3:16; Isa 10:1; Joh 11:57; Rev 13:16, Rev 13:17

the cornet : Exo 15:20,Exo 15:21, Exo 32:18, Exo 32:19; 1Ch 15:16, 1Ch 15:28, 1Ch 16:5, 1Ch 16:6, 1Ch 25:1-6; 2Ch 29:25; Psa 81:1-3, Psa 92:1-3, Psa 149:3, Psa 149:4, Psa 150:3-6; Amo 6:5

TSK: Dan 3:12

certain : Dan 2:49, Dan 6:13; 1Sa 18:7-11; Est 3:8; Pro 27:4; Ecc 4:4

not regarded thee : Chal, set no regard upon thee, Act 5:28, Act 17:7

TSK: Dan 3:13

in his : Dan 3:19, Dan 2:12; Gen 4:5; 1Sa 20:30-33; Est 3:5, Est 3:6; Pro 17:12, Pro 27:3, Pro 29:22; Luk 6:11

Then : Mat 10:18; Mar 13:9; Luk 21:12; Act 5:25-27, Act 24:24

TSK: Dan 3:14

true : or, of purpose, Exo 21:13, Exo 21:14

my gods : Dan 3:1, Dan 4:8; Isa 46:1; Jer 50:2

TSK: Dan 3:15

ye hear : Dan 3:10

harp : Kaithros in Arabic kitharat , Greek κιθαρα , the guitar.

sackbut : Sabbecha σαμβυκη , sambuke , a kind of harp.

psaltery : Pesanter, ψαλτηριον , a stringed instrument struck with a plectrum; probably similar to what is called a psalterium in Egypt, which Hasselquist describes as a large oblique triangle, with two bottoms two inches from each other, and about twenty catguts of different sizes.

dulcimer : Soomphanya probably the same as the Talmudic סמפון [Strong’ s H5481], a pipe.

ye fall : Luk 4:7, Luk 4:8

well : Dan 3:17; Exo 32:32; Luk 13:9

and who : Dan 3:28, Dan 3:29, Dan 6:16, Dan 6:20; Exo 5:2; 2Ki 18:35; 2Ch 32:15-17; Isa 36:20, Isa 37:23; Mat 27:43

we are : Mat 10:19; Mar 13:11; Luk 12:11, Luk 21:14, Luk 21:15; Act 4:8-12, Act 4:19, Act 5:29, Act 6:15; Act 24:10-13

TSK: Dan 3:17

our God : Dan 4:35, Dan 6:20-22, Dan 6:27; Gen 17:1, Gen 18:14; 1Sa 17:37, 1Sa 17:46; Job 5:19, Job 34:29; Psa 27:1, Psa 27:2, Psa 62:1-6, Psa 73:20, Psa 115:3, Psa 121:5-7, Psa 18:10,Psa 18:11; Isa 12:2, Isa 26:3, Isa 26:4; Isa 54:14; Luk 1:37; Act 20:24, Act 21:13, Act 27:20-25; Rom 8:31; Heb 7:25

TSK: Dan 3:18

be it : Job 13:15; Pro 28:1; Isa 51:12, Isa 51:13; Mat 10:28, Mat 10:32, Mat 10:33, Mat 10:39, Mat 16:2; Luk 12:3-9; Act 4:10-13, Act 4:19, Act 5:29-32; Rev 2:10,Rev 2:11, Rev 12:11

that : Exo 20:3-5; Lev 19:4

TSK: Dan 3:19

was Nebuchadnezzar : Dan 3:13; Pro 21:24; Isa 51:23; Luk 12:4, Luk 12:5; Act 5:33, Act 7:54

full : Chal, filled

the form : Dan 5:6; Gen 4:5, Gen 4:6, Gen 31:2

he spake : Exo 15:9, Exo 15:10; 1Ki 20:10,1Ki 20:11; 2Ki 19:27, 2Ki 19:28; Psa 76:10; Pro 16:14, Pro 27:3, Pro 27:4

one seven : Dan 6:24; Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28

than : 1Ki 18:33-35; Mat 27:63-66

TSK: Dan 3:20

most mighty men : Chal, mighty of strength

to bind : Dan 3:15; Act 12:4, Act 12:5, Act 16:23, Act 16:25

TSK: Dan 3:21

in their : Herodotus says the Babylonish dress was a linen tunic, another of woollen, a white short cloak, and a turban.

coats : or, mantles

hats : or, turbans, Dan 3:21

TSK: Dan 3:22

commandment : Chal, word

urgent : Exo 12:33

flame : or, spark

slew : Dan 6:24; Pro 11:8, Pro 21:18; Zec 12:2, Zec 12:3; Mat 27:5; Act 12:19

TSK: Dan 3:23

fell : Dan 6:16, Dan 6:17; Psa 34:19, Psa 66:11, Psa 66:12, Psa 124:1-5; Jer 38:6; Lam 3:52-54; 2Co 1:8-10, 2Co 4:17; 1Pe 4:12, 1Pe 4:13

TSK: Dan 3:24

astonied : Dan 5:6; Act 5:23-25, Act 9:6, Act 12:13

counsellors : or, governors, Dan 3:2, Dan 3:3

O king : Dan 3:9, Dan 3:10,Dan 3:17, Dan 4:22, Dan 4:27, Dan 5:18, Dan 6:7, Dan 6:22; 1Sa 17:55; Act 26:13, Act 26:27

TSK: Dan 3:25

walking : Isa 43:2

they have no hurt : Chal, there is no hurt in them, Psa 91:3-9; Mar 16:18; Act 28:5; 1Pe 3:13

the Son of God : Or, as bar elahin may be rendered, ""a son of the gods,""i.e., a divine person or angel. Dan 3:18, Dan 3:28; Job 1:6, Job 38:7; Psa 34:7; Pro 30:4; Luk 1:35; Joh 19:7, Joh 19:8; Rom 1:4

TSK: Dan 3:26

mouth : Chal, door

ye servants : Dan 3:17, Dan 2:47, Dan 6:20; Ezr 5:11; Act 16:17, Act 27:23; Gal 1:10; Rev 19:5

the most : Gen 14:18

come forth : Jos 3:17, Jos 4:10,Jos 4:16-18; Isa 28:16, Isa 52:12; Act 16:37

TSK: Dan 3:27

the princes : Dan 3:2, Dan 3:3; 1Sa 17:46, 1Sa 17:47; 2Ki 19:19; Psa 83:18, Psa 96:7-9; Isa 26:11; Act 2:6-12, Act 26:26

upon : Isa 43:2; Heb 11:34

nor was : This miraculous manifestation of Divine power was witnessed by the court and the nation, and was felt as a just punishment on the transgressors, and a signal display of mercy to Shadrach, Meshach, and Abednego, which should operate on all believers to similar acts of faith and confidence in the Lord. Mat 10:30; Luk 21:17, Luk 21:18; Act 27:34

TSK: Dan 3:28

Blessed : Dan 2:47, Dan 4:34, Dan 6:26; Gen 9:26; Ezr 1:3, Ezr 7:23-28

hath sent : Dan 3:25, Dan 6:22, Dan 6:23; Gen 19:15, Gen 19:16; 2Ch 32:21; Psa 34:7, Psa 34:8, Psa 103:20; Isa 37:36; Act 5:19, Act 12:7-11; Heb 1:14

that trusted : 1Ch 5:20; 2Ch 20:20; Psa 22:4, Psa 22:5, Psa 33:18, Psa 33:21, Psa 34:22, Psa 62:8, Psa 84:11, Psa 84:12; Psa 146:5, Psa 146:6, Psa 147:11; Isa 26:3, Isa 26:4; Jer 17:7, Jer 17:8; 2Co 1:9, 2Co 1:10; Eph 1:12, Eph 1:13; 1Pe 1:21

and have : Ezr 6:11; Act 4:19

yielded : Rom 12:1, Rom 14:7, Rom 14:8; Phi 1:20; Heb 11:37; Rev 12:11

serve : Dan 3:16-18; Exo 20:5; Mat 4:10

TSK: Dan 3:29

Therefore : Dan 6:26, Dan 6:27

I make a decree : Chal, A decree is made by me

amiss : Chal, error. the God. Dan 3:15, Dan 3:17, Dan 3:28

cut in pieces : Chal, made pieces, Dan 2:5 *marg.

because : Dan 6:27; Deu 32:31; Psa 3:8, Psa 76:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Dan 3:1

Nebuchadnezzar the king made an image of gold - The time when he did this is not mentioned; nor is it stated in whose honor, or for what design, this colossal image was erected. In the Greek and Arabic translationns, this is said to have occurred in the eighteenth year of Nebuchadnezzar. This is not, however, in the original text, nor is it known on what authority it is asserted. Dean Prideaux (Consex. I. 222) supposes that it was at first some marginal comment on the Greek version that at last crept into the text, and that there was probably some good authority for it. If this is the correct account of the time, the event here recorded occurred 587 b.c., or, according to the chronology of Prideaux, about nineteen years after the transaction recorded in the previous chapter. Hales makes the chronology somewhat different, though not essentially. According to him, Daniel was carried to Babylon 586 b.c., and the image was set up 569 b.c., making an interval from the time that he was carried to Babylon of seventeen years; and if the dream Dan. 2 was explained within three or four years after Daniel was taken to Babylon, the interval between that and this occurrence would be some thirteen or fourteen years.

Calmet makes the captivity of Daniel 602 years before Christ; the interpretation of the dream 598; and the setting up of the image 556 - thus making an interval of more than forty years. It is impossible to determine the time with certainty; but allowing the shortest-mentioned period as the interval between the interpretation of the dream Dan. 2 and the erection of this statue, the time would be sufficient to account for the fact that the impression made by that event on the mind of Nebuchadnezzar, in favor of the claims of the true God Dan 2:46-47, seems to have been entirely effaced. The two chapters, in order that the right impression may be received on this point, should be read with the recollection that such an interval had elapsed. At the time when the event here recorded is supposed by Prideaux to have occurred, Nebuchadnezzar had just returned from finishing the Jewish war.

From the spoils which he had taken in that expedition in Syria and Palestine, he had the means in abundance of rearing such a colossal statue; and at the close of these conquests, nothing would be more natural than that he should wish to rear in his capital some splendid work of art that would signalize his reign, record the memory of his conquests, and add to the magnificence of the city. The word which is here rendered "image"(Chaldee צלם ts^e lēm - Greek εἰκόνα eikona ), in the usual form in the Hebrew, means a shade, shadow; then what shadows forth anything; then an image of anything, and then an "idol,"as representing the deity worshipped. It is not necessary to suppose that it was of solid gold, for the amount required for such a structure would have been immense, and probably beyond the means even of Nebuchadnezzar. The presumption is, that it was merely covered over with plates of gold, for this was the usual manner in which statues erected in honor of the gods were made. See Isa 40:19.

It is not known in honor of whom this statue was erected. Grotius supposed that it was reared to the memory of Nabopolassar, the father of Nebuchadnezzar, and observes that it was customary to erect statues in this manner in honor of parents. Prideaux, Hales, the editor of the "Pict. Bible,"and most others, suppose that it was in honor of Bel, the principal deity worshipped in Babylon. See the notes at Isa 46:1. Some have supposed that it was in honor of Nebuchadnezzar himself, and that he purposed by it to be worshipped as a god. But this opinion has little probability in its favor. The opinion that it was in honor of Bel, the principal deity of the place, is every way the most probable, and this derives some confirmation from the well-known fact that a magnificent image of this kind was, at some period of his reign, erected by Nebuchadnezzar in honor of this god, in a style to correspond with the magnificence of the city.

The account of this given by Herodotus is the following: "The temple of Jupiter Belus, whose huge gates of brass may still be seen, is a square building, each side of which is two furlongs. In the midst rises a tower, of the solid depth and height of one furlong; upon which, resting as upon a base, seven other lesser towers are built in regular succession. The ascent is on the outside; which, winding from the ground, is continued to the highest tower; and in the middle of the whole structure there is a convenient resting place. In the last tower is a large chapel, in which is placed a couch, magnificently adorned, and near it a table of solid gold; but there is no statue in the place. In this temple there is also a small chapel, lower in the building, which contains a figure of Jupiter, in a sitting posture, with a large table before him; these, with the base of the table, and the seat of the throne, are all of the purest gold, and are estimated by the Chaldeans to be worth eight hundred talents.

On the outside of this chapel there are two altars; one is gold, the other is of immense size, and appropriated to the sacrifice of full-grown animals; those only which have not yet left their dams may be offered on the golden altar. On the larger altar, at the anniversary festival in honor of their god, the Chaldeans regularly consume incense to the amount of a thousand talents. There was formerly in this temple a statue of solid gold twelve cubits high; this, however, I mention from the information of the Chaldeans, and not from my own knowledge."- Clio, 183. Diodorus Siculus, a much later writer, speaks to this effect: "Of the tower of Jupiter Belus, the historians who have spoken have given different descriptions; and this temple being now entirely destroyed, we cannot speak accurately respecting it. It was excessively high; constructed throughout with great care; built of brick and bitumen. Semiramis placed on the top of it three statues of massy gold, of Jupiter, Juno, and Rhea. Jupiter was erect, in the attitude of a man walking; he was forty feet in height; and weighed a thousand Babylonian talents: Rhea, who sat in a chariot of gold, was of the same weight. Juno, who stood upright, weighed eight hundred talents."- B. ii.

The temple of Bel or Belus, in Babylon, stood until the time of Xerxes; but on his return from the Grecian expedition, he demolished the whole of it, and laid it in rubbish, having first plundered it of its immense riches. Among the spoils which he took from the temple, are mentioned several images and statues of massive gold, and among them the one mentioned by Diodorus Siculus, as being forty feet high. See Strabo, lib. 16, p. 738; Herodotus, lib. 1; Arrian "de Expe. Alex."lib. 7, quoted by Prideaux I. 240. It is not very probable that the image which Xerxes removed was the same which Nebuchadnezzar reared in the plain of Dura - compare the Introduction to this chapter, Section I. VII. (a); but the fact that such a colossal statue was found in Babylon may be adduced as one incidental corroboration of the probability of the statement here. It is not impossible that Nebuchadnezzar was led, as the editor of Calmet’ s "Dictionary"has remarked (Taylor, vol. iii. p. 194), to the construction of this image by what he had seen in Egypt. He had conquered and ravaged Egypt but a few years before this, and had doubtless been struck with the wonders of art which he had seen there.

Colossal statues in honor of the gods abounded, and nothing would be more natural than that Nebuchadnezzar should wish to make his capital rival everything which he had seen in Thebes. Nor is it improbable that, while he sought to make his image more magnificent and costly than even those in Egypt were, the views of sculpture would be about the same, and the "figure"of the statue might be borrowed from what had been seen in Egypt. See the statues of the two celebrated colossal figures of Amunoph III standing in the plains of Goorneh, Thebes, one of which is known as the Vocal Memnon. These colossi, exclusive of the pedestals (partially buried), are forty-seven feet high, and eighteen feet three inches wide across the shoulders, and according to Wilkinson are each of one single block, and contain about 11,500 cubic feet of stone. They are made of a stone not known within several days’ journey of the place where they are erected. Calmet refers to these statues, quoting from Norden.

Whose height was threescore cubits - Prideaux and others have been greatly perplexed at the "proportions"of the image here represented. Prideaux says on the subject (Connections, I. 240, 241), "Nebuchadnezzars golden image is said indeed in Scripture to have been sixty cubits, that is, ninety feet high; but this must be understood of the image and pedestal both together, for that image being said to be but six cubits broad or thick, it is impossible that the image would have been sixty cubits high; for that makes its height to be ten times its breadth or thickness, which exceeds all the proportions of a man, no man’ s height being above six times his thickness, measuring the slenderest man living at the waist. But where the breadth of this image was measured is not said; perchance it was from shoulder to shoulder; and then the proportion of six cubits breadth will bring down the height exactly to the measure which Diodorus has mentioned; for the usual height of a man being four and a half of his breadth between the shoulders, if the image were six cubits broad between the shoulders, it must, according to this proportion, have been twenty-seven cubits high, which is forty and a half feet."

The statue itself, therefore, according to Prideaux, was forty feet high; the pedestal fifty feet. But this, says Taylor, the editor of Calmet, is a disproportion of parts which, if not absolutely impossible, is utterly contradictory to every principle of art, even of the rudest sort. To meet the difficulty, Taylor himself supposes that the height referred to in the description was rather "proportional"than "actual"height; that is, if it had stood upright it would have been sixty cubits, though the actual elevation in a sitting posture may have been but little more than thirty cubits, or fifty feet. The breadth, he supposes, was rather the depth or thickness measured from the breast to the back, than the breadth measured from shoulder to shoulder. His argument and illustration may be seen in Calmet, vol. iii. Frag. 156. It is not absolutely certain, however, that the image was in a sitting posture, and the "natural"constructsion of the passage is, that the statue was actually sixty cubits in height.

No one can doubt that an image of that height could be erected; and when we remember the one at Rhodes, which was 105 Grecian feet in height (see art. "Colossus,"in Anthon’ s "Class. Dict."), and the desire of Nebuchadnezzar to adorn his capital in the most magnificent manner, it is not to be regarded as improbable that an image of this height was erected. What was the height of the pedestal, if it stood on any, as it probably did, it is impossible now to tell. The length of the "cubit"was not the same in every place. The length originally was the distance between the elbow and the extremity of the middle finger, about eighteen inches. The Hebrew cubit, according to Bishop Cumberland and M. Pelletier, was twenty-one inches; but others fix it at eighteen. - Calmet. The Talmudists say that the Hebrew cubit was larger by one quarter than the Roman. Herodotus says that the cubit in Babylon was three fingers longer than the usual one. - Clio, 178. Still, there is not absolute certainty on that subject. The usual and probable measurement of the cubit would make the image in Babylon about ninety feet high.

And the breadth thereof six cubits - About nine feet. This would, of course, make the height ten times the breadth, which Prideaux says is entirely contrary to the usual proportions of a man. It is not known on what "part"of the image this measurement was made, or whether it was the thickness from the breast to the back, or the width from shoulder to shoulder. If the "thickness"of the image here is referred to by the word "breadth,"the proportion would be well preserved. "The thickness of a well-proportioned man,"says Scheuchzer (Knupfer Bibel, in loc .), "measured from the breast to the back is one-tenth of his height."This was understood to be the proportion by Augustine, Civi. Dei, 1. xv. c. 26. The word which is here rendered "breadth"( פתי p^e thay ) occurs nowhere else in the Chaldean of the Scriptures, except in Ezr 6:3 : "Let the house be builded, the height thereof threescore cubits, and the "breadth"thereof threescore cubits."Perhaps this refers rather to the "depth"of the temple from front to rear, as Taylor has remarked, than to the breadth from one side to another. If it does, it would correspond with the measurement of Solomon’ s temple, and it is not probable that Cyrus would vary from that plan in his instructions to build a new temple. If that be the true construction, then the meaning here may be, as remarked above, that the image was of that "thickness,"and the breadth from shoulder to shoulder may not be referred to.

He set it up in the plain of Dura - It would seem from this that it was set up in an open plain, and not in a temple; perhaps not near a temple. It was not unusual to erect images in this manner, as the colossal figure at Rhodes shows. Where this plain was, it is of course impossible now to determine. The Greek translation of the word is Δεειρᾷ Deeira - "Deeira."Jerome says that the translation of Theodotion is "Deira;"of Symmachus, Doraum; and of the Septuagint. περίβολον peribolon - which he says may be rendered "vivarium vel conclusum locum.""Interpreters commonly,"says Gesenius, "compare Dura, a city mentioned by Ammian. Marcel. 25. 6, situated on the Tigris; and another of like name in Polyb. 5, 48, on the Euphrates, near the mouth of the Chaboras."It is not necessary to suppose that this was in the "city"of Babylon; and, indeed, it is probable that it was not, as the "province of Babylon"doubtless embraced more than the city, and an extensive plain seems to have been selected, perhaps near the city, as a place where the monument would be more conspicuous, and where larger numbers could convene for the homage which was proposed to be shown to it.

In the province of Babylon - One of the provinces, or departments, embracing the capital, into which the empire was divided, Dan 2:48.

Barnes: Dan 3:2

Then, Nebuchadnezzar the king sent to gather together the princes - It is difficult now, if not impossible, to determine the exact meaning of the words used here with reference to the various officers designated; and it is not material that it should be done. The general sense is, that he assembled the great officers of the realm to do honor to the image. The object was doubtless to make the occasion as magnificent as possible. Of course, if these high officers were assembled, an immense multitude of the people would congregate also. That this was contemplated, and that it in fact occurred, is apparent from Dan 3:4, Dan 3:7. The word rendered "princes"( אחשׁדרפניא 'ăchash^e dar^e p^e nayâ' ) occurs only in Daniel, in Ezra, and in Esther. In Dan 3:2-3, Dan 3:27; Dan 6:1-4, Dan 6:6-7, it is uniformly rendered "princes;"in Ezr 8:36; Est 3:12; Est 8:9; Est 9:3, it is uniformly rendered "lieutenants."The word means, according to Gesenius (Lex.), "satraps, the governors or viceroys of the large provinces among the ancient Persians, possessing both civil and military power, and being in the provinces the representatives of the sovereign, whose state and splendor they also rivaled."The etymology of the word is not certainly known. The Persian word "satrap"seems to have been the foundation of this word, with some slight modifications adapting it to the Chaldee mode of pronunciation.

The governors - סגניא sı̂g^e nayâ' . This word is rendered "governors"in Dan 2:48 (see the note at that place), and in Dan 3:3, Dan 3:27; Dan 6:7. It does not elsewhere occur. The Hebrew word corresponding to this - סגנים s^e gânı̂ym - occurs frequently, and is rendered "rulers"in every place except Isa 41:25, where it is rendered "princes:"Ezr 9:2; Neh 2:16; Neh 4:14 (7); Neh 5:7, Neh 5:17; Neh 7:5; Jer 51:23, Jer 51:28, Jer 51:57; Eze 23:6, Eze 23:12, Eze 23:23, et al. The office was evidently one that was inferior to that of the "satrap,"or governor of a whole province.

And the captains - פחותא pachăvâtâ' . This word, wherever it occurs in Daniel, is rendered "captains,"Dan 3:2-3, Dan 3:27; Dan 6:7; wherever else it occurs it is rendered governor, Ezr 5:3, Ezr 5:6, Ezr 5:14; Ezr 6:6-7, Ezr 6:13. The Hebrew word corresponding to this ( פחה pechâh ) occurs frequently, and is also rendered indifferently, "governor"or "captain:"1Ki 10:15; 2Ch 9:14; Ezr 8:36; 1Ki 20:24; Jer 51:23, Jer 51:28, Jer 51:57, et al. It refers to the governor of a province less than satrapy, and is applied to officers in the Assyrian empire, 2Ki 18:24; Isa 36:9; in the Chaldean, Eze 23:6, Eze 23:23; Jer 51:23; and in the Persian, Est 8:9; Est 9:3. The word "captains"does not now very accurately express the sense. The office was not exclusively military, and was of a higher grade than would be denoted by the word "captain,"with us.

The judges - אדרגזריא 'ădar^e gâz^e rayâ' . This word occurs only here, and in Dan 3:3. It means properly great or "chief judges"- compounded of two words signifying "greatness,"and "judges."See Gesenius, (Lex.)

The treasurers - גדבריא g^e dâb^e rayâ' . This word occurs nowhere else. The word גזבר gizbâr , however, the same word with a slight change in the pronunciation, occurs in Ezr 1:8; Ezr 7:21, and denotes "treasurer."It is derived from a word ( גנז gânaz ) which means to hide, to hoard, to lay up in store.

The counselors - דתבריא d^e thâb^e rayâ' . This word occurs nowhere else, except in Dan 3:3. It means one skilled in the law; a judge. The office was evidently inferior to the one denoted by the word "judges."

The sheriffs - A sheriff with us is a county officer, to whom is entrusted the administration of the laws. In England the office is judicial as well as ministerial. With us it is merely ministerial. The duty of the sheriff is to execute the civil and criminal processes throughout the county. He has charge of the jail and prisoners, and attends courts, and keeps the peace. It is not to be supposed that the officer here referred to in Daniel corresponds precisely with this. The word used ( תפתיא tı̂ptâyē' ) occurs nowhere else. It means, according to Gesenius, persons learned in the law; lawyers. The office had a close relation to that of "Mufti"among the Arabs, the term being derived from the same word, and properly means "a wise man; one whose response is equivalent to law."

And all the rulers of the provinces - The term here used is a general term, and would apply to any kind of officers or rulers, and is probably designed to embrace all which had not been specified. The object was to assemble the chief officers of the realm. Jacchiades has compared the officers here enumerated with the principal officers of the Turkish empire, and supposes that a counterpart to them may be found in that empire. See the comparison in Grotius, in loc . He supposes that the officers last denoted under the title of "rulers of the provinces"were similar to the Turkish "Zangiahos"or "viziers."Grotius supposes that the term refers to the rulers of cities and places adjacent to cities - a dominion of less extent and importance than that of the rulers of provinces.

To come to the dedication of the image ... - The public setting it apart to the purposes for which it was erected. This was to be done with solemn music, and in the presence of the principal officers of the kingdom. Until it was dedicated to the god in whose honor it was erected, it would not be regarded as an object of worship. It is easy to conceive that such an occasion would bring together an immense concourse of people, and that it would be one of peculiar magnificence.

Barnes: Dan 3:3

And they stood before the image - In the presence of the image. They were drawn up, doubtless, so as at the same time to have the best view of the statue, and to make the most imposing appearance.

Barnes: Dan 3:4

Then an herald cried aloud - Margin, as in Chaldee, "with might."He made a loud proclamation. A "herald"here means a public crier.

To you it is commanded - Margin, "they commanded."Literally, "to you commanding"(plural); that is, the king has commanded.

O people, nations, and languages - The empire of Babylon was made up of different nations, speaking quite different languages. The representatives of these nations were assembled on this occasion, and the command would extend to all. There was evidently no exception made in favor of the scruples of any, and the order would include the Hebrews as well as others. It should be observed, however, that no others but the Hebrews would have any scruples on the subject. They were all accustomed to worship idols, and the worship of one god did not prevent their doing homage also to another. It accorded with the prevailing views of idolaters that there were many gods; that there were tutelary divinities presiding over particular people; and that it was not im proper to render homage to the god of any people or country. Though, therefore, they might themselves worship other gods in their own countries, they would have no scruples about worshipping also the one that Nebuchadnezzar had set up. In this respect the Jews were an exception. They acknowledged but one God; they believed that all others were false gods, and it was a violation of the fundamental principles of their religion to render homage to any other.

Barnes: Dan 3:5

That at what time ye hear the sound of the cornet - It would not be practicable to determine with precision what kind of instruments of music are denoted by the words used in this verse. They were, doubtless, in many respects different from those which are in use now, though they may have belonged to the same general class, and may have been constructed on substantially the same principles. A full inquiry into the kinds of musical instruments in use among the Hebrews may be found in the various treatises on the subject in Ugolin’ s "Thesau Ant. Sacra."tom. xxxii. Compare also the notes at Isa 5:12. The Chaldee word rendered "cornet"- קרנא qar^e nâ' - the same as the Hebrew word קרן qeren - means a "horn,"as e. g., of an ox, stag, ram. Then it means a wind instrument of music resembling a horn, or perhaps horns were at first literally used. Similar instruments are now used, as the "French horn,"etc.

Flute - משׁרוקיתא mash^e rôqı̂ythâ' . Greek, σύριγγός suringos . Vulgate, fistula , pipe. The Chaldee words occurs nowhere else but in this chapter, Dan 3:5, Dan 3:7, Dan 3:10, Dan 3:15, and is in each instance rendered "flute."It probably denoted all the instruments of the pipe or flute class in use among the Babylonians. The corresponding Hebrew word is חליל châlı̂yl . See this explained in the notes at Isa 5:12. The following remarks of the Editor of the "Pictorial Bible"will explain the usual construction of the ancient pipes or flutes: "The ancient flutes were cylindrical tubes, sometimes of equal diameter throughout, but often wider at the off than the near end, and sometimes widened at that end into a funnel shape, resembling a clarionet. They were always blown, like pipes, at one end, never transversely; they had mouthpieces, and sometimes plugs or stopples, but no keys to open or close the holes beyond the reach of the hands. The holes varied in number in the different varieties of the flute. In their origin they were doubtless made of simple reeds or canes, but in the progress of improvement they came to be made of wood, ivory, bone, and even metal. They were sometimes made in joints, but connected by an interior nozzle which was generally of wood. The flutes were sometimes double, that is, a person played on two instruments at once, either connected or detached; and among the Classical ancients the player on the double-flute often had a leather bandage over his mouth to prevent the escape of his breath at the corners. The ancient Egyptians used the double-flute."Illustrations of the flute or pipe may be seen in the notes at Isa 5:12. Very full and interesting descriptions of the musical instruments which were used among the Egyptians may be found in Wilkinson’ s "Manners and Customs of the Ancient Egyptians,"vol. ii. pp. 222-327.

Harp - On the form of the "harp,"see the notes at Isa 5:12. Compare Wilkinson, as above quoted. The harp was one of the earliest instruments of music that was invented, Gen 4:21. The Chaldee word here used is not the common Hebrew word to denote the harp ( כנור kinnôr ), but is a word which does not occur in Hebrew - קיתרוס qayth^e rôs . This occurs nowhere else in the Chaldee, and it is manifestly the same as the Greek κιθάρα kithara , and the Latin cithara , denoting a harp. Whether the Chaldees derived it from the Greeks, or the Greeks from the Chaldees, however, cannot be determined with certainty. It has been made an objection to the genuineness of the book of Daniel, that the instruments here referred to were instruments bearing Greek names. See Intro. to ch. Section II. IV. © (5).

Sackbut - Vulgate, Sambuca . Greek, like the Vulgate, σαμβύκη sambukē . These words are merely different forms of writing the Chaldee word סבכא sabb^e kâ' . The word occurs nowhere else except in this chapter. It seems to have denoted a stringed instrument similar to the lyre or harp. Strabo affirms that the Greek word σαμβύκη sambukē , "sambyke,"is of barbarian, that is, of Oriental origin. The Hebrew word from which this word is not improperly derived - סבך sâbak - means, "to interweave, to entwine, to plait,"as e. g., branches; and it is possible that this instrument may have derived its name from the "intertwining"of the strings. Compare Gesenius on the word. Passow defines the Greek word σαμβύκη sambukē , sambuca (Latin), to mean a triangular-stringed instrument that made the highest notes; or had the highest key; but as an instrument which, on account of the shortness of the strings, was not esteemed as very valuable, and had little power. Porphyry and Suidas describe it as a triangular instrument, furnished with cords of unequal length and thickness. The Classical writers mention it as very ancient, and ascribe its invention to the Syrians. Musonius describes it as having a sharp sound; and we are also told that it was often used to accompany the voice in singing Iambic verses - Pictorial Bible. It seems to have been a species of triangular lyre or harp.

Psaltery - The Chaldee is פסנתרין p^e santērı̂yn . Greek, ψαλτήριον psaltērion ; Vulgate, psalterium. All these words manifestly have the same origin, and it hat been on the ground that this word, among others, is of Greek origin, that the genuineness of this book has been called in question. The word occurs nowhere else but in this chapter, Dan 3:5, Dan 3:7, Dan 3:10, Dan 3:15. The Greek translators often use the word ψαλτήριον psaltērion , psaltery, for נבל nebel , and כנור kinnôr ; and the instrument here referred to was doubtless of the harp kind. For the kind of instrument denoted by the נבל nebel , see the notes at Isa 5:12. Compare the illustrations in the Pict. Bible on Psa 92:3. It has been alleged that this word is of Greek origin, and hence, an objection has been urged against the genuineness of the book of Daniel on the presumption that, at the early period when this book is supposed to have been written, Greek musical instruments had not been introduced into Chaldea. For a general reply to this, see the introduction, section I, II, (d). It may be remarked further, in regard to this objection,

(1) that it is not absolutely certain that the word is derived from the Greek. See Pareau, 1. c. p. 424, as quoted in Hengstenberg, "Authentic des Daniel,"p. 16.

(2) It cannot be demonstrated that there were no Greeks in the regions of Chaldea as early as this. Indeed, it is more than probable that there were. See Hengstenberg, p. 16, following.

Nebuchadnezzar summoned to this celebration the principal personages throughout the realm, and it is probable that there would be collected on such an occasion all the forms of music that were known, whether of domestic or foreign origin.

Dulcimer - סומפניה sûmpôn^e yâh . This word occurs only here, and in Dan 3:10, Dan 3:15. In the margin it is rendered "symphony"or "singing."It is the same as the Greek word συμφωνία sumphōnia , "symphony,"and in Italy the same instrument of music is now called by a name of the same origin, zampogna , and in Asia Minor zambonja . It answered probably to the Hebrew עוגב ‛ûgâb , rendered "organ,"in Gen 4:21; Job 21:12; Job 30:31; Psa 150:4. See the notes at Job 21:12. Compare the tracts on Hebrew musical instruments inscribed schilte haggibborim in Ugolin , thesau. vol. xxxii. The word seems to have had a Greek origin, and is one of those on which an objection has been founded against the genuineness of the book. Compare the Intro. Section I. II. ©. The word "dulcimer"means "sweet,"and would denote some instrument of music that was characterized by the sweetness of its tones.

Johnson (Dict.) describes the instrument as one that is "played by striking brass wires with little sticks."The Greek word would denote properly a concert or harmony of many instruments; but the word here is evidently used to denote a single instrument. Gesenius describes it as a double pipe with a sack; a bagpipe. Servius (on Virg. AEn. xi. 27) describes the "symphonia"as a bagpipe: and the Hebrew writers speak of it as a bagpipe consisting of two pipes thrust through a leather bag, and affording a mournful sound. It may be added, that this is the same name which the bagpipe bore among the Moors in Spain; and all these circumstances concur to show that this was probably the instrument intended here. "The modern Oriental bagpipe is composed of a goatskin, usually with the hair on, and in the natural form, but deprived of the head, the tail, and the feet; being thus of the same shape as that used by the water-carriers. The pipes are usually of reeds, terminating in the tips of cows’ horns slightly curved; the whole instrument being most primitively simple in its materials and construction."- "Pict. Bible."

And all kinds of music - All other kinds. It is not probable that all the instruments employed on that occasionwere actually enumerated. Only the principal instruments are mention ed, and among them those which showed that such as were of foreign origin were employed on the occasion. From the following extract from Chardin, it will be seen that the account here is not an improbable one, and that such things were not uncommon in the East: "At the coronation of Soliman, king of Persia, the general of the musqueteers having whispered some moments in the king’ s ear, among several other things of lesser importance gave out, that both the loud and soft music should play in the two balconies upon the top of the great building which stands at one end of the palace royal, called "kaisarie,"or palace imperial. No nation was dispensed with, whether Persians, Indians, Turks, Muscovites, Europeans, or others; which was immediately done. And this same "tintamarre,"or confusion of instruments, which sounded more like the noise of war than music, lasted twenty days together, without intermission, or the interruption of night; which number of twenty days was observed to answer to the number of the young monarch’ s years, who was then twenty years of age,"p. 51; quoted in Taylor’ s "fragments to Calmet’ s Dict."No. 485. It may be observed, also, that in such an assemblage of instruments, nothing would be more probable than that there would be some having names of foreign origin, perhaps names whose origin was to be found in nations not represented there. But if this should occur, it would not be proper to set the fact down as an argument against the authenticity of the history of Sir John Chardin, and as little should the similar fact revealed here be regarded as an argument against the genuineness of the book of Daniel.

Ye shall fall down and worship - That is, you shall render "religious homage."See these words explained in the notes at Dan 2:46. This shows, that whether this image was erected in honor of Belus, or of Nabopolassar, it was designed that he in whose honor it was erected should be worshipped as a god.

Barnes: Dan 3:6

And whoso falleth not down and worshippeth - The order in this verse seems to be tyrannical, and it is contrary to all our notions of freedom of religious opinion and worship. But it was much in the spirit of that age, and indeed of almost every age. It was an act to enforce uniformity in religion by the authority of the civil magistrate, and to secure it by threatened penalties. It should be observed, however, that the command at that time would not be regarded as harsh and oppressive by "pagan"worshippers, and might be complied with consistently with their views, without infringing on their notions of religious liberty. The homage rendered to one god did not, according to their views, conflict with any honor that was due to another, and though they were required to worship this divinity, that would not be a prohibition against worshipping any other. It was also in accordance with all the views of paganism that all proper honor should be rendered to the particular god or gods which any people adored.

The nations assembled here would regard it as no dishonor shown to the particular deity whom they worshipped to render homage to the god worshipped by Nebuchadnezzar, as this command implied no prohibition against worshipping any other god. It was only in respect to those who held that there is but one God, and that all homage rendered to any other is morally wrong, that this command would be oppressive. Accordingly, the contemplated vengeance fell only on the Jews - all, of every other nation, who were assembled, complying with the command without hesitation. It violated "no"principle which they held to render the homage which was claimed, for though they had their own tutelary gods whom they worshipped, they supposed the same was true of every other people, and that "their"gods were equally entitled to respect; but it violated "every"principle on which the Jew acted - for he believed that there was but one God ruling over all nations, and that homage rendered to any other was morally wrong. Compare Hengstenberg, "Authentie des Daniel,"pp. 83, 84.

Shall the same hour - This accords with the general character of an Oriental despot accustomed to enjoin implicit obedience by the most summary process, and it is entirely conformable to the whole character of Nebuchadnezzar. It would seem from this, that there was an apprehension that some among the multitudes assembled would refuse to obey the command. Whether there was any "design"to make this bear hard on the Jews, it is impossible now to determine. The word which is here rendered "hour"( שׁעתא sha‛^e tâ ) is probably from שׁעה shâ‛âh - "to look;"and properly denotes a look, a glance of the eye, and then the "time"of such a glance - a moment, an instant. It does not refer to "an hour,"as understood by us, but means "instantly, immediately"- as quick as the glance of an eye. The word is not found in Hebrew, and occurs in Chaldee only in Dan 3:6, Dan 3:15; Dan 4:19, Dan 4:33 (Dan 4:16, Dan 4:30); Dan 5:5, in each case rendered "hour."Nothing can be inferred from it, however, in regard to the division of time among the Chaldeans into "hours"- though Herodotus says that the Greeks received the division of the day into twelve parts from them. - Lib. ii., c. 109.

Be cast into the midst of a burning fiery furnace - The word here rendered "furnace"( אתון 'attûn ) is derived from ( תנן t^e nan ), "to smoke;"and may be applied to any species of furnace, or large oven. It does not denote the use to which the furnace was commonly applied, or the form of its construction. Any furnace for burning lime - if lime was then burned - or for burning bricks, if they were burned, or for smelting ore, would correspond with the meaning of the word. Nor is it said whether the furnace referred to would be one that would be constructed for the occasion, or one in common use for some other purpose. The editor of Calmet (Taylor) supposes that the "furnace"here referred to was rather a fire kindled in the open court of a temple, like a place set apart for burning martyrs, than a closed furnace of brick. See Cal. "Dict."vol. iv. p. 330, following. The more obvious representation, however, is, that it was a closed place, in which the intensity of the fire could be greatly increased. Such a mode of punishment is not uncommon in the East. Chardin (vi. p. 118), after speaking of the common modes of inflicting the punishment of death in Persia, remarks that "there are other modes of inflicting the punishment of death on those who have violated the police laws, especially those who have contributed to produce scarcity of food, or who have used false weights, or who have disregarded the laws respecting taxes. The cooks,"says he, "were fixed on spits, and roasted over a gentle fire (compare Jer 29:22), and the bakers were cast into a burning oven. In the year 1668, when the famine was raging, I saw in the royal residence in Ispahan one of these ovens burning to terrify the bakers, and to prevent their taking advantage of the scarcity to increase their gains."See Rosenmuller, "Alte u. neue Morgenland, in loc ."

Barnes: Dan 3:7

All the people, the nations, and the languages fell down ... - All excepting the Jews. An express exception is made in regard to them in the following verses, and it does not appear that any of them were present on this occasion. It would seem that only the "officers"had been summoned to be present, and it is not improbable that all the rest of the Jewish nation absented themselves.

Barnes: Dan 3:8

Wherefore at that time certain Chaldeans came near, and accused the Jews - It does not appear that they accused the Jews in general, but particularly Shadrach, Meshach, and Abednego, Dan 3:12. They were present on the occasion, being summoned with the other officers of the realm Dan 3:2, but they could not unite in the idolatrous worship. It has been frequently said that the whole thing was arranged, either by the king of his own accord, or by the instigation of their enemies, with a view to involve the Jews in difficulty, knowing that they could not conscientiously comply with the command to worship the image. But nothing of this kind appears in the narrative itself, It does not appear that the Jews were unpopular, or that there was any less disposition to show favor to them than to any other foreigners. They had been raised indeed to high offices, but there is no evidence that any office was conferred on them which it was not regarded as proper to confer on foreigners; nor is there any evidence that in the discharge of the duties of the office they had given occasion for a just accusation. The plain account is, that the king set up the image for other purposes, and with no malicious design toward them; that when summoned to be present with the other officers of the realm at the dedication of the image they obeyed the command; but that when the order was issued that they should render "religious homage"to the idol, every principle of their religion revolted at it, and they refused. For the probable reasons why Daniel was not included in the number, see the note at Dan 3:12.

Barnes: Dan 3:9

O king, live for ever - A customary form of address to a monarch, implying that long life was regarded as an eminent blessing. See the notes at Dan 2:4.

Barnes: Dan 3:10-11

Thou, O king, hast made a decree ... - See Dan 3:4-5. As the decree included "every man"who heard the sound of the music, it of course embraced the Jews, whatever religious scruples they might have. Whether their scruples, however, were known at the time is not certain; or whether they would have been regarded if known, is no more certain.

Barnes: Dan 3:12

There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego - Dan 2:49. It is quite remarkable that the name of Daniel does not occur in the record of this transaction, and that he does not appear to have been involved in the difficulty. Why he was not cannot now be certainly known. We may be sure that he would not join in the worship of the idol, and yet it would seem, as Nebuchadnezzar had summoned all the high officers of the realm to be present Dan 3:2, that he must have been summoned also. The conjecture of Prideaux (Con. I. 222) is not improbable, that he occupied a place of so much influence and authority, and enjoyed in so high degree the favor of the king, that they did not think it prudent to begin with him, but rather preferred at first to bring the accusation against subordinate officers. If they were condemned and punished, consistency might require that he should be punished also. If he had been involved at first in the accusation, his high rank, and his favor with the king, might have screened them all from punishment. It is possible, however, that Daniel was absent on the occasion of the dedication of the image. It should be remembered that perhaps some eighteen years had elapsed since the transaction referred to in Dan. 2 occurred (see the notes at Dan 3:1), and Daniel may have been employed in some remote part of the empire on public business. Compare Introduction to the chapter, Section I. VIII.

These men, O king, have not regarded thee - Margin, "set no regard upon."Literally, "they have not placed toward thee the decree;"that is, they have not made any account of it; they have paid no attention to it.

They serve not thy gods - Perhaps it was inferred from the fact that they would not pay religious homage to "this"idol, that they did not serve the gods at all that were acknowledged by the king; or possibly this may have been known from what had occurred before. It may have been well understood in Babylon, that the Hebrews worshipped Jehovah only. Now, however, a case had occurred which was a "test"case, whether they would on any account render homage to the idols that were worshipped in Babylon. In their refusal to worship the idol, it seemed much to aggravate the offence, and made the charge much more serious, that they did not acknowledge "any"of the gods that were worshipped in Babylon. It was easy, therefore, to persuade the king that they had arrayed themselves against the fundamental laws of the realm.

Barnes: Dan 3:13

Then Nebuchadnezzar, in his rage and fury - The word rendered "fury"means "wrath."Everything that we learn of this monarch shows that he was a man of violent passions, and that he was easily excited, though he was susceptible also of deep impressions on religious subjects. There was much here to rouse his rage. His command to worship the image was positive. It extended to all who were summoned to its dedication. Their refusal was an act of positive disobedience, and it seemed necessary that the laws should be vindicated. As a man and a monarch, therefore, it was not unnatural that the anger of the sovereign should be thus enkindled.

Commanded to bring Shadrach ... - It is remarkable that he did not order them at once to be slain, as he did the magicians who could not interpret his dream, Dan 2:12. This shows that he had some respect still for these men, and that he was willing to hear what they could say in their defense. It is proper, also, to recognize the providence of God in inclining him to this course, that their noble reply to his question might be put on record, and that the full power of religious principle might be developed.

Barnes: Dan 3:14

Nebuchadnezzar spake and said unto them, Is it true - Margin, "of purpose;"that is, have you done this intentionally? Wintle renders this, "Is it insultingly?"Jacchiades says that the word is used to denote admiration or wonder, as if the king could not believe that it was possible that they could disregard so plain a command, when disobedience was accompanied with such a threat. De Dieu renders it, "Is it a joke?"That is, can you possibly be serious or in earnest that you disobey so positive a command? Aben Ezra, Theodotion, and Sandias render it as it is in margin, "Have you done this of set purpose and design?"as if the king had regarded it as possible that there had been a misunderstanding, and as if he was not unwilling to find that they could make an apology for their conduct. The Chaldee word ( צדא ts^e dâ' ) occurs nowhere else. It is rendered by Gesenius, "purpose, design."That is, "Is it on purpose?"The corresponding Hebrew word ( צדה tsâdâh ) means, "to lie in wait, to waylay,"Exo 21:13; 1Sa 24:11, (12). Compare Num 35:20, Num 35:22. The true meaning seems to be, "Is it your "determined purpose"not to worship my gods? Have you deliberately made up your minds to this, and do you mean to abide by this resolution?"That this is the meaning is apparent from the fact that he immediately proposes to try them on the point, giving them still an opportunity to comply with his command to worship the image if they would, or to show whether they were finally resolved not to do it.

Do not ye serve my gods? - It was one of the charges against them that they did not do it, Dan 3:12.

Barnes: Dan 3:15

Now, if ye be ready, that at what time ... - At the very time; on the very instant. It would seem probable from this that the ceremonies of the consecration of the image were prolonged for a considerable period, so that there was still an opportunity for them to unite in the service if they would. The supposition that such services would be continued through several days is altogether probable, and accords with what was usual on festival occasions. It is remarkable that the king was willing to give them another trial, to see whether they were disposed or not to worship the golden image. To this he might have been led by the apprehension that they had not understood the order, or that they had not duly considered the subject; and possibly by respect for them as faithful officers, and for their countryman Daniel. There seems, moreover, to have been in the bosom of this monarch, with all his pride and passion, a readiness to do justice, and to furnish an opportunity of a fair trial before he proceeded to extremities. See Dan 2:16, Dan 2:26, Dan 2:46-47,

And who is that God that shall deliver you out of my hands? - That is, he either supposed that the God whom they worshipped would not be "able"to deliver them, or that he would not be "disposed"to do it. It was a boast of Sennacherib, when he warred against the Jews, that none of the gods of the nations which he had conquered had been able to rescue the lands over which they presided, and he argued from these premises that the God whom the Hebrews worshipped would not be able to defend their country: "Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? Where are the gods of Hamath, and of Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? Who are they among all the gods of these lands, that have delivered their land out of my hand, that the Lord should deliver Jerusalem out of my hand?"Isa 36:18-20. Nebuchadnezzar seems to have reasoned in a similar manner, and with a degree of vain boasting that strongly resembled this, calling their attention to the certain destruction which awaited them if they did not comply with his demand.

Barnes: Dan 3:16

Shadrach, Meshach, and Abed-nego answered and said to the king - They appear to have answered promptly, and without hesitation, showing that they had carefully considered the subject, and that with them it was a matter of settled and intelligent principle. But they did it in a respectful manner, though they were firm. They neither reviled the monarch nor his gods. They used no reproachful words respecting the image which he had set up, or any of the idols which he worshipped. Nor did they complain of his injustice or severity. They calmly looked at their own duty, and resolved to do it, leaving the consequences with the God whom they worshipped.

We are not careful to answer thee in this matter - The word rendered "careful"( חשׁח chăshach ) means, according to Gesenius, "to be needed"or "necessary;"then, "to have need."The Vulgate renders it, "non oportet nos"- it does not behove us; it is not needful for us. So the Greek, ου ̓ χρείαν ἔχομεν ou chreian echomen - we have no need. So Luther, Es ist Nicht noth - there is no necessity. The meaning therefore is, that it was not "necessary"that they should reply to the king on that point; they would not give themselves trouble or solicitude to do it. They had made up their minds, and, whatever was the result, they could not worship the image which he had set up, or the gods whom he adored. They felt that there was no necessity for stating the reasons why they could not do this. Perhaps they thought that argument in their case was improper. It became them to do their duty, and to leave the event with God. They had no need to go into an extended vindication of their conduct, for it might be presumed that their principles of conduct were well known. The state of mind, therefore, which is indicated by this passage, is that their minds were made up; that their principles were settled and well understood; that they had come to the deliberate determination, as a matter of conscience, not to yield obedience to the command; that the result could not be modified by any statement which they could make, or by any argument in the case; and that, therefore, they were not anxious about the result, but calmly committed the whole cause to God.

Barnes: Dan 3:17

If it be so - Chaldee, איתי הן hên 'ı̂ythay - "so it is."That is, "this is true, that the God whom we serve can save us."The idea is not, as would seem in our translation, "if we are to be cast into the furnace,"but the mind is turned on the fact that the God whom they served could save them. Coverdale renders this whole passage, "O Nebuchadnezzar, we ought not to consent unto thee in this matter, for why? our God whom we serve is able to keep us,"etc.

Our God, whom we serve - Greek, "our God in the heavens, whom we serve."This was a distinct avowal that they were the servants of the true God, and they were not ashamed to avow it, whatever might be the consequences.

Is able to deliver us from the burning fiery furnace - This was evidently said in reply to the question asked by the king Dan 3:15, "Who is that God that shall deliver you out of my hands?"They were sure that the God whom they worshipped was able, if he should choose to do it, to save them from death. In what way they supposed he could save them is not expressed. Probably it did not occur to them that he would save them in the manner in which he actually did, but they felt that it was entirely within his power to keep them from so horrid a death if he pleased. The state of mind indicated in this verse is that of "entire confidence in God."Their answer showed

(a) that they had no doubt of his "ability"to save them if he pleased;

(b) that they believed he would do what was best in the case; and

© that they were entirely willing to commit the whole case into his hands to dispose of it as he chose. Compare Isa 43:2.

Barnes: Dan 3:18

But if not - That is, "if he should "not"deliver us; if it should "not"occur that he would protect us, and save us from that heated oven: whatever may be the result in regard to us, our determination is settled."

Be it known unto thee, O king, that we will not serve thy gods ... - This answer is firm and noble. It showed that their minds were made up, and that it was with them a matter of "principle"not to worship false gods. The state of mind which is denoted by this verse is that of a determination to do their duty, whatever might be the consequences. The attention was fixed on what was "right,"not on what would be the result. The sole question which was asked was, what "ought"to be done in the case; and they had no concern about what would follow. True religion is a determined purpose to do right, and not to do wrong, whatever may be the consequences in either case. It matters not what follows - wealth or poverty; honor or dishonor; good report or evil report; life or death; the mind is firmly fixed on doing right, and not on doing wrong. This is "the religion of principle;"and when we consider the circumstances of those who made this reply; when we remember their comparative youth, and the few opportunities which they had for instruction in the nature of religion, and that they were captives in a distant land, and that they stood before the most absolute monarch of the earth, with no powerful friends to support them, and with the most horrid kind of death threatening them, we may well admire the grace of that God who could so amply furnish them for such a trial, and love that religion which enabled them to take a stand so noble and so bold.

Barnes: Dan 3:19

Then was Nebuchadnezzar full of fury - Margin, "filled."He was exceedingly enraged. He evidently was not prepared for a stand so firm and determined on their part, and he did not appreciate their motives, nor was he disposed to yield to them the privilege and right of following their honest convictions. He was deeply excited with anger when the complaint was made that they would not worship his gods Dan 3:13, but he had hoped that possibly they had not understood his command, and that what they had done had not been by deliberate purpose (the notes at Dan 3:14); and he had therefore given them an opportunity to reconsider the subject, and, by complying with his will, to save themselves from the threatened punishment. He now saw, however, that what they had done was done deliberately. He saw that they firmly and intelligently refused to obey, and supposing now that they not only rebelled against his "commands,"but that they disregarded and despised even his "forbearance"Dan 3:15, it is not wonderful that he was filled with wrath. What was with them fixed "principle,"he probably regarded as mere obstinacy, and he determined to punish them accordingly.

And the form of his visage was changed - As the face usually is when men become excited with anger. We may suppose that up to this point he had evinced self-control; "possibly"he may have shown something like tenderness or compassion. He was indisposed to punish them, and he hoped that they would save him from the necessity of it by complying with his commands. Now he saw that all hope of this was vain, and he gave unrestrained vent to his angry feelings.

He spake and commanded that they should heat the furnace one seven times more than it was wont to be heated - Chaldee, "Than it was sees to be heated;"that is, than it was ever seen. The word "seven"here is a perfect number, and the meaning is, that they should make it as hot as possible. He did not reflect probably that by this command he was contributing to shorten and abridge their sufferings. Wicked men, who are violently opposed to religion, often overdo the matter, and by their haste and impetuosity defeat the very end which they have in view, and even promote the very cause which they wish to destroy.

Barnes: Dan 3:20

And he commanded the most mighty men that were in his army - Margin, "mighty of strength."Chaldee, "And to mighty men, mighty men of strength who were in his army, he said."He employed the strongest men that could be found for this purpose.

Barnes: Dan 3:21

Then these men were bound in their coats - They were seized just as they were. No time was given them for preparation; no change was made in their dress. In "autos-da-fe"of later times, it has been usual to array those who were to suffer in a peculiar dress, indicative of the fact that they were heretics, and that they deserved the flame. Here, however, the anger of the king was so great, that no delay was allowed for any such purpose, and they proceeded to execute the sentence upon them just as they were. The fact that they were thus thrown into the furnace, however, only made the miracle the more conspicuous, since not even their garments were affected by the fire. The word rendered "coats,"is in the margin rendered "mantles."The Chaldee word ( סרבלין sarbâlı̂yn ) means, according to Gesenius, the long and wide pantaloons which are worn by the Orientals, from סרבל sarbēl , to cover. The Greek word used in the translation is derived from this - σαράβαρα sarabara - and the word σαρβαρίδες sarbarides is still used in modern Greek. The Chaldee word is used only in this chapter. The Vulgate renders this, cum braccis suis - hence, the word "breeches,"and "brogues."The garment referred to, therefore, seems rather to be what covered the lower part of their person than either a coat or mantle.

Their hosen - This word was evidently designed by our translators to denote drawers, or trousers - not stockings, for that was the common meaning of the word when the translation was made. It is not probable that the word is designed to denote "stockings,"as they are not commonly worn in the East. Harmer supposes that the word here used means properly "a hammer,"and that the reference is to a hammer that was carried as a symbol of office, and he refers in illustration of this to the plates of Sir John Chardin of carvings found in the ruins of Persepolis, among which a man is represented with a hammer or mallet in each hand. He supposes that this was some symbol of office. The more common and just representation, however, is to regard this as referring to an article of dress. The Chaldee word ( פטישׁ paṭṭı̂ysh ) is from פטשׁ pâṭash , to break, to hammer ( πατάσσω patassō ); to spread out, to expand; and the noun means

(1) a hammer; Isa 41:7; Jer 23:29; Jer 50:23; and

(2) a garment, probably with the idea of its being "spread out,"and perhaps referring to a tunic or under-garment.

Compare Gesenius on the word. The Greek is, τιάραις tiarais , and so the Latin Vulgate, tiaris : the tiara , or covering for the head, turban. The probable reference, however, is to the under-garment worn by the Orientals; the tunic, not a little resembling a shirt with us.

And their hats - Margin, or "turbans."The Chaldee word ( כרבלא karb^e lâ' ) is rendered by Gesenius mantle, pallium . So the version called the "Breeches"Bible, renders it "clokes."Coverdale renders it "shoes,"and so the Vulgate, calceamentis , sandals; and the Greek, περικνηυίσιν periknēmisin , greaves, or a garment enclosing the lower limbs; pantaloons. There is certainly no reason for rendering the word "hats"- as hats were then unknown; nor is there any evidence that it refers to a turban. Buxtorf ("Chaldee Lex.") regards it as meaning a garment, particularly an outer garment, a cloak, and this is probably the correct idea. We should then have in these three words the principal articles of dress in which the Orientals appear, as is shown by the preceding engraving, and from the ruins of Persepolis - the large and loose trousers; the tunic, or inner garment; and the outer garment, or cloak, that was commonly thrown over all.

And their other garments - Whatever they had on, whether turban, belt, sandals, etc.

Barnes: Dan 3:22

Therefore, because the king’ s commandment was urgent - Margin, as in Chaldee, "word."The meaning is, that the king would admit of no delay; he urged on the execution of his will, even at the imminent peril of those who were entrusted with the execution of his command.

And the furnace exceeding hot - Probably so as to send out the flame so far as to render the approach to it dangerous. The urgency of the king would not admit of any arrangements, even if there could have been any, by which the approach to it would be safe.

The flame of the fire slew those men - Margin, as in Chaldee, "spark."The meaning is, what the fire threw out - the blaze, the heat. Nothing can be more probable than this. It was necessary to approach to the very mouth of the furnace in order to cast them in, and it is very conceivable that a heated furnace would belch forth such flames, or throw out such an amount of heat, that this could not be done but at the peril of life. The Chaldee word rendered "slew"here, means "killed."It does not mean merely that they were overcome with the heat, but that they actually died. To expose these men thus to death was an act of great cruelty, but we are to remember how absolute is the character of an Oriental despot, and how much enraged this king was, and how regardless such a man would be of any effects on others in the execution of his own will.

Barnes: Dan 3:23

And these three men - fell down bound ... - That is, the flame did not loosen the cords by which they had been fastened. The fact that they were seen to fall into the furnace "bound,"made the miracle the more remarkable that they should be seen walking loose in the midst of the fire.

In the Septuagint, Syriac, Arabic, and Latin Vulgate, there follow in this place sixty-eight verses, containing "The Song of the Three Holy Children."This is not in the Chaldee, and its origin is unknown. It is with entire propriety placed in the Apocrypha, as being no part of the inspired canon. With some things that are improbable and absurd, the "song"contains many things that are beautiful, and that would be highly appropriate if a song had been uttered at all in the furnace.

Barnes: Dan 3:24

Then, Nebuchadnezzar the king was astonied - The word "astonied,"which occurs several times in our translation Ezr 9:3; Job 17:8; Job 18:20; Eze 4:17; Dan 3:24; Dan 4:19; Dan 5:9, is but another form for "astonished,"and expresses wonder or amazement. The reasons of the wonder here were that the men who were bound when cast into the furnace were seen alive, and walking unbound; that to them a fourth person was added, walking with them; and that the fourth had the appearance of a Divine personage. It would seem from this, that the furnace was so made that one could conveniently see into it, and also that the king remained near to it to witness the result of the execution of his own order.

And rose up in haste - He would naturally express his surprise to his counselors, and ask an explanation of the remarkable occurrence which he witnessed. "And spake, and said unto his counselors."Margin, "governors."The word used here ( הדברין haddâb^e rı̂yn ) occurs only here and in Dan 3:27; Dan 4:36; Dan 6:7. It is rendered "counselors"in each case. The Vulgate renders it "optimatibus;"the Septuagint, μεγιστᾶσιν megistasin - his nobles, or distinguished men. The word would seem to mean those who were authorized to "speak"(from דבר dâbar ); that is, those authorized to give counsel; ministers of state, viziers, cabinet counselors.

Did not we cast three men bound ... - The emphasis here is on the words "three,"and "bound."It was now a matter of astonishment that there were "four,"and that they were all "loose."It is not to be supposed that Nebuchadnezzar had any doubt on this subject, or that his recollection had so soon failed him, but this manner of introducing the subject is adopted in order to fix the attention strongly on the fact to which he was about to call their attention, and which was to him so much a matter of surprise.

Barnes: Dan 3:25

He answered and said, Lo, I see four men loose - From the fact that he saw these men now loose, and that this filled him with so much surprise, it may be presumed that they had been bound with something that was not combustible - with some sort of fetters or chains. In that case it would be a matter of surprise that they should be "loose,"even though they could survive the action of the fire. The "fourth"personage now so mysteriously added to their number, it is evident, assumed the appearance of a "man,"and not the appearance of a celestial being, though it was the aspect of a man so noble and majestic that he deserved to be called a son of God.

Walking in the midst of the fire - The furnace, therefore, was large, so that those who were in it could walk about. The vision must have been sublime; and it is a beautiful image of the children of God often walking unhurt amidst dangers, safe beneath the Divine protection.

And they have no hurt - Margin, "There is no hurt in them."They walk unharmed amidst the flames. Of course, the king judged in this only from appearances, but the result Dan 3:27 showed that it was really so.

And the form of the fourth - Chaldee, ( רוה rēvēh ) - "his appearance"(from ראה râ'âh - "to see"); that is, he "seemed"to be a son of God; he "looked"like a son of God. The word does not refer to anything special or peculiar in his "form"or "figure,"but it may be supposed to denote something that was noble or majestic in his mien; something in his countenance and demeanour that declared him to be of heavenly origin.

Like the son of God - There are two inquiries which arise in regard to this expression: one is, what was the idea denoted by the phrase as used by the king, or who did he take this personage to be? the other, who he actually was? In regard to the former inquiry, it may be observed, that there is no evidence that the king referred to him to whom this title is so frequently applied in the New Testament, the Lord Jesus Christ. This is clear

(1) because there is no reason to believe that the king had "any"knowledge whatever that there would be on earth one to whom this title might be appropriately given;

(2) there is no evidence that the title was then commonly given to the Messiah by the Jews, or, if it was, that the king of Babylon was so versed in Jewish theology as to be acquainted with it; and

(3) the language which he uses does not necessarily imply that, even "if"he were acquainted with the fact that there was a prevailing expectation that such a being would appear on the earth, he designed so to use it.

The insertion of the article "the,"which is not in the Chaldee, gives a different impression from what the original would if literally interpreted. There is nothing in the Chaldee to limit it to "any""son of God,"or to designate anyone to whom that term could be applied as peculiarly intended. It would seem probable that our translators meant to convey the idea that ""the"Son of God"peculiarly was intended, and doubtless they regarded this as one of his appearances to men before his incarnation; but it is clear that no such conception entered into the mind of the king of Babylon. The Chaldee is simply, לבר־אלחין דמה dâmēh l^e bar 'ĕlâhı̂yn - "like to A son of God,"or to a son of the gods - since the word אלחין 'ĕlâhı̂yn (Chaldee), or אלהים 'ĕlohı̂ym (Hebrew), though often, and indeed usually applied to the true God, is in the plural number, and in the mouth of a pagan would properly be used to denote the gods that he worshipped.

The article is not prefixed to the word "son,"and the language would apply to anyone who might properly be called a son of God. The Vulgate has literally rendered it, "like to A son of God"- similis filio Dei ; the Greek in the same way - ὁμοία ὑιῷ θεοῦ homoia huiō theou ; the Syriac is like the Chaldee; Castellio renders it, quartus formam habet Deo nati similem - "the fourth has a form resembling one born of God;"Coverdale "the fourth is like an angel to look upon;"Luther, more definitely, und der vierte ist gleich, als ware er ein Sohn der Gotter - "and the fourth as if he might be "a"son of the gods."It is clear that the authors of none of the other versions had the idea which our translators supposed to be conveyed by the text, and which implies that the Babylonian monarch "supposed"that the person whom he saw was the one who afterward became incarnate for our redemption.

In accordance with the common well-known usage of the word "son"in the Hebrew and Chaldee languages, it would denote anyone who had a "resemblance"to another, and would be applied to any being who was of a majestic or dignified appearance, and who seemed worthy to be ranked among the gods. It was usual among the pagan to suppose that the gods often appeared in a human form, and probably Nebuchadnezzar regarded this as some such celestial appearance. If it be supposed that he regarded it as some manifestation connected with the "Hebrew"form of religion, the most that would probably occur to him would be, that it was some "angelic"being appearing now for the protection of these worshippers of Jehovah. But a second inquiry, and one that is not so easily answered, in regard to this mysterious personage, arises. Who in fact "was"this being that appeared in the furnace for the protection of these three persecuted men?

Was it an angel, or was it the second person of the Trinity, "the"Son of God? That this was the Son of God - the second person of the Trinity, who afterward became incarnate, has been quite a common opinion of expositors. So it was held by Tertullian, by Augustine, and by Hilary, among the fathers; and so it has been held by Gill, Clarius, and others, among the moderns. Of those who have maintained that it was Christ, some have supposed that Nebuchadnezzar had been made acquainted with the belief of the Hebrews in regard to the Messiah; others, that he spoke under the influence of the Holy Spirit, without being fully aware of what his words imported, as Caiaphas, Saul, Pilate, and others have done. - Poole’ s "Synopsis."The Jewish writers Jarchi, Saadias, and Jacchiades suppose that it was an angel, called a son of God, in accordance with the usual custom in the Scriptures. That this latter is the correct opinion, will appear evident, though there cannot be exact certainty, from the following considerations:

(1) The language used implies necessarily nothing more. Though it "might"indeed be applicable to the Messiah - the second person of the Trinity, if it could be determined from other sources that it was he, yet there is nothing in the language which necessarily suggests this.

(2) In the explanation of the matter by Nebuchadnezzar himself Dan 3:28, he understood it to be an angel - "Blessed be the God of Shadrach, etc., "who hath sent his angel,""etc. This shows that he had had no other view of the subject, and that he had no higher knowledge in the case than to suppose that he was an angel of God. The knowledge of the existence of angels was so common among the ancients, that there is no improbability in supposing that Nebuchadnezzar was sufficiently instructed on this point to know that they were sent for the protection of the good.

(3) The belief that it was an angel accords with what we find elsewhere in this book (compare Dan 6:22; Dan 7:10; Dan 9:21), and in other places in the sacred Scriptures, respecting their being employed to protect and defend the children of God. Compare Psa 34:7; Psa 91:11-12; Mat 18:10; Luk 16:22; Heb 1:14.

(4) It may be added, that it should not be supposed that it was the Son of God in the peculiar sense of that term without positive evidence, and such evidence does not exist. Indeed there is scarcely a probability that it was so. If the Redeemer appeared on this occasion, it cannot be explained why, in a case equally important and perilous, he did not appear to Daniel when cast into the lions’ den Dan 6:22; and as Daniel then attributed his deliverance to the intervention of an angel, there is every reason why the same explanation should be given of this passage. As to the probability that an angel would be employed on an occasion like this, it may be observed, that it is in accordance with the uniform representation of the Scriptures, and with what we know to be a great law of the universe. The weak, the feeble, and those who are in danger are protected by those who are strong; and there is, in itself, no more improbability in the supposition that an "angel"would be employed to work a miracle than there is that a "man"would be.

We are not to suppose that the angel was able to prevent the usual effect of fire by any natural strength of his own. The miracle in this case, like all other miracles, was wrought by the power of God. At the same time, the presence of the angel would be a pledge of the Divine protection; would be an assurance that the effect produced was not from any natural cause; would furnish an easy explanation of so remarkable an occurrence; and, perhaps more than all, would impress the Babylonian monarch and his court with some just views of the Divine nature, and with the truth of the religion which was professed by those whom he had cast into the flames. As to the probability that a miracle would be wrought on an occasion like this, it may be remarked that a more appropriate occasion for working a miracle could scarcely be conceived. At a time when the true religion was persecuted; at the court of the most powerful pagan monarch in the world; when the temple at Jerusalem was destroyed, and the fires on the altars had been put out, and the people of God were exiles in a distant land, nothing was more probable than that God would give to his people some manifest tokens of his presence, and some striking confirmation of the truth of his religion.

There has perhaps never been an occasion when we should more certainly expect the evidences of the Divine interposition than during the exile of his people in Babylon; and during their long captivity there it is not easy to conceive of an occasion on which such an interposition would be more likely to occur than when, in the very presence of the monarch and his court, three youths of eminent devotedness to the cause of God were cast into a burning furnace, "because"they steadfastly refused to dishonor him.

Barnes: Dan 3:26

Then Nebuchadnezzar came near to the mouth ... - Margin, "door."The Chaldee word means door, gate, entrance. The "form"of the furnace is unknown. There was a place, however, through which the fuel was cast into it, and this is doubtless intended by the word "door"or "mouth"here used.

Ye servants of the most high God - They had professed to be his servants; he now saw that they were acknowledged as such. The phrase "most high God"implies that he regarded him as supreme over all other gods, though it is probable that he still retained his belief in the existence of inferior divinities. It was much, however, to secure the acknowledgment of the monarch of the capital of the pagan world, that the God whom they adored was supreme. The phrase "most high God"is not often employed in the Scriptures, but in every instance it is used as an appellation of the true God.

Come forth, and come hither - The "reasons"which seem to have influenced this singular monarch to recal the sentence passed on them, and to attempt to punish them no further, seem to have been, that he had some remains of conscience; that he was accustomed to pay respect to what "he"regarded as God; and that he now saw evidence that a "true"God was there.

Barnes: Dan 3:27

And the princes, governors, and captains - Notes, Dan 3:3.

And the king’ s counselors - Notes, Dan 3:24.

Being gathered together, saw these men - There could be no mistake about the reality of the miracle. They came out as they were cast in. There could have been no trick, no art, no legerdemain, by which they could have been preserved and restored. If the facts occurred as they are stated here, then there can be no doubt that this was a real miracle.

Upon whose bodies the fire had no power - That is, the usual power of fire on the human body was prevented.

Nor was a hair of their head singed - That which would be most likely to have burned. The design is to show that the fire had produced absolutely no effect on them.

Neither were their coats changed - On the word "coats,"see the notes at Dan 3:21. The word "changed"means that there was no change caused by the fire either in their color or their texture.

Nor the smell of fire had passed on them - Not the slightest effect had been produced by the fire; not even so much as to occasion the smell caused by fire when cloth is singed or burned. Perhaps, however, sulphur or pitch had been used in heating the furnace; and the idea may be, that their preservation had been so entire, that not even the smell of the smoke caused by those combustibles could be perceived.

Barnes: Dan 3:28

Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach ... - On the characteristic of mind thus evinced by this monarch, see the notes and practical remarks at Dan 2:46-47.

Who hath sent his angel - This proves that the king regarded this mysterious fourth personage as an angel, and that he used the phrase Dan 3:25 "is like the son of God"only in that sense. That an angel should be employed on an embassage of this kind, we have seen, is in accordance with the current statements of the Scriptures. Compare "Excursus I."to Prof. Stuart "on the Apocalypse."See also Luk 1:11-20, Luk 1:26-38; Mat 1:20-21; Mat 2:13, Mat 2:19-20; Mat 4:11; Mat 18:10; Act 12:7-15; Gen 32:1-2; 2Ki 6:17; Exo 14:19; Exo 23:20; Exo 33:2; Num 20:16; Jos 5:13; Isa 63:9; Dan 10:5-13, Dan 10:20-21; Dan 12:1.

And have changed the king’ s word - That is, his purpose or command. Their conduct, and the Divine protection in consequence of their conduct, had had the effect wholly to change his purpose toward them. He had resolved to destroy them; he now resolved to honor them. This is referred to by the monarch himself as a remarkable result, as indeed it was - that an Eastern despot, who had resolved on the signal punishment of any of his subjects, should be so entirety changed in his purposes toward them.

And yielded their bodies - The Greek adds here εἰς πῦρ eis pur - "to the fire."So the Arabic. This is doubtless the sense of the passage. The meaning is, that rather than bow clown to worship gods which they regarded as no gods; rather than violate their consciences, and do wrong, they had preferred to be cast into the flames, committing themselves to the protection of God. It is implied here that they had done this voluntarily, and that they might easily have avoided it if they had chosen to obey the king. He had given them time to deliberate on the subject Dan 3:14-15, and he knew that they had resolved to pursue the course which they did from principle, no matter what might be the results Dan 3:16-18. This strength of principle - this obedience to the dictates of conscience - this determination not to do wrong at any hazard - he could not but respect; and this is a remarkable instance to show that a firm and steady course in doing what is right will command the respect of even wicked men. This monarch, with all his pride, and haughtiness, and tyranny, had not a few generous qualities, and some of the finest illustrations of human nature were furnished by him.

That they might not serve nor worship any god, except their own God - They gave up their bodies to the flame rather than do this.

Barnes: Dan 3:29

Therefore I make a decree - Margin, "A decree is made by me."Chaldee, "And from me a decree is laid down,"or enacted. This Chaldee word ( טעם ṭ^e ‛êm ) means, properly, "taste, flavor;"then "judgment,"the power of "discerning"- apparently as of one who can judge of "wine,"etc., by the taste; then the sentence, the decree which is consequent on an act of judging - always retaining the idea that the determination or decree is based on a conception of the true merits of the case. The decree in this case was not designed to be regarded as arbitrary, but as being founded on what was right and proper. He had seen evidence that the God whom these three youths worshipped was a true God, and was able to protect those who trusted in him; and regarding him as a real God, he made this proclamation, that respect should be shown to him throughout his extended realm.

That every people, nation, and language - This decree is in accordance with the usual style of an Oriental monarch. It was, however, a fact that the empire of Nebuchadnezzar extended over nearly all of the then known world.

Which speak any thing amiss - Margin, "error."The Chaldee word ( שׁלה shâluh ) means "error, wrong,"and it refers here to anything that would be fitted to lead the minds of men astray in regard to the true character of the God whom these persons worshipped. The Vulgate renders it "blasphemy."So also it is rendered in the Greek, βλασφημίαν blasphēmian . The intention was, that their God was to be acknowledged as a God of eminent power and rank. It does not appear that Nebuchadnezzar meant that he should be regarded as the "only"true God, but he was willing, in accordance with the prevailing notions of idolatry, that he should take his place among the gods, and a most honored place.

Shall be cut in pieces - Margin, "made."This was a species of punishment that was common in many ancient nations. - Gesenius.

And their houses shall be made a dunghill - Compare 2Ki 10:27. The idea is, that the utmost possible dishonor and contempt should be placed on their houses, by devoting them to the most vile and offensive uses.

Because there is no other god that can deliver after this sort - He does not say that there was no other god at all, for his mind had not yet reached this conclusion, but there was no other one who had equal power with the God of the Hebrews. He had seen a manifestation of his power in the preservation of the three Hebrews such as no other god had ever exhibited, and he was willing to admit that in this respect he surpassed all other divinities.

Poole: Dan 3:2

This great statue, whether Nebuchadnezzar’ s own, or Bel, or any other of his gods, see Dan 3:14 , must be solemnly dedicated, and therefore all the peers of the realm are called to it; but whether these ranks of men and officers are truly rendered from the Chaldee words is hard to determine, and not worth disputing; etymologists differ in it: this only is material, that the heads of all that vast empire were summoned, of several nations and languages, to testify their conformity to the emperor’ s will, and thereby give assurance of obliging the people under them to the same obedience, i.e. to the same idolatrous worship.

It was the manner of the heathen to consecrate their idol before they worshipped it, and herein, as in many other, Satan imitated the Jews, and their temple dedication, Joh 10:22 : they held a feast. The popish church do the like, when they dedicate material temples to particular saints, with solemnity and jollity, from whence come the feasts of wakes and revels to this day.

Poole: Dan 3:3

i. e. In the plains of Dura, where great multitudes might easily be gathered, and behold it lifted up on high, conspicuous to all; they beheld it with admiration, ready to adore it, in obedience to the king’ s will and pleasure, for whatsoever pleased him pleased them, walking willingly after the commandment, as Jeroboam by his calves made Israel to sin. Heathenish and profane men are unstable as water, and blown any way by every wind of doctrine, suitable to their princes and to their own lusts. If the king had commanded idols to be broken and burnt, and the worship of the true God to be set up, this people would not have been so forward in their conformity, because men are generally more inclined to false worship than true.

Poole: Dan 3:4

An herald: it is likely there were many heralds at the head of that great concourse, else they could not all hear.

People, nations, and languages: proclamation was made therefore in several languages, to some of several nations assembled there, and to the representatives of all.

Poole: Dan 3:5

All kinds of music i.e. wind and stringed instruments of various sorts and fashions, for we have here Syrian and Greek ones, as appears by the words, though in Chaldee letters, for this mighty monarch was lord over them all.

Ye fall down and worship: mark, all that is required of them is only a gesture of worship, without oral profession. The pomp and equipage, the solemn sound of the music, and the strict command, was enough to induce them to stoop and fall down to it. This is one of Satan’ s great engines to draw the world from God’ s pure worship, and the simplicity that is in Christ, dazzling men’ s eyes, and bewitching them with a gaudy, whorish dress of idolatrous service, as ye see in this example, and Rev 17:4,5 ; all which ariseth merely from hence, because men do not or will not see that God’ s worship is wholly spiritual, and most beautiful and glorious as such, 2Co 3:7 to the end; by this it excels all pagan, Jewish, and antichristian worship, all which is human, bodily, uncommanded of God, therefore displeasing and provoking, unprofitable, insnaring, and destructive. Now idolatrous gestures are sinful, because forbidden of God, Exo 20:5 , because this satisfies and hardens idolater’ s in their way, also because by this snare and critical mark their proselytes are known and distinguished, as here, they that stood up, when others fell down; thus antichrist and new Babylon hath her mark in the forehead and hands of her followers, Rev 13:15-17 . Primitive Christians would not offer a grain of frankincense to a pagan idol for fear or favour, nor true protestants kneel to the host, which the popish priest holds up to insnare them.

Poole: Dan 3:6

This was a punishment usual among the Chaldeans, to scorch, roast, and burn offenders with fire, Jer 29:22 : see /APC 1Mac 7:3 . And this the king of Moab imitated, 2Ki 3:27 Amo 2:1 . This shows the hellish malice and cruelty of wicked men, especially against those that cross their pride and superstition, which was visible in the tortures Christians were put to in the ten persecutions, and in the fires which antichrist hath kindled in all his reign against the witnesses of Jesus; witness the book of "Acts and Monuments" whom they cannot allure with their gaudery, they fright with their fires and massacres, as ye see the effects of both in the verse following.

Poole: Dan 3:7

The same methods hath new Babylon followed, in the long slavery of their false catholic church, for the whole world wondered after the beast, and none could make war with him, Rev 13:3,4,7,8 .

Poole: Dan 3:12

Now the devil’ s cloven foot appears, now ye have the bottom of the plot; one of these two is clear: these Chaldeans finding the Jews made courtiers, and preferred to places of trust and honour, they either put the king upon this work, or else made use of it, both to satisfy their ambition and wreak their malice against those three worthies; as they dealt with Daniel, Dan 6:4,5 .

They accused the Jews which word signifies to calumniate, and also to eat up and devour, which is the design of envy and malice. See how they go to work:

1. They strike while the iron is hot, they take the king in his huff.

2. They read a law established.

3. Then they say the Jews do not observe the king’ s laws, a people already obnoxious.

4. Yea, several of them despise the king’ s laws and authority.

5. They abuse the king’ s great favour and indulgence to them.

6. They should give good example, being in places of trust and dignity.

7. Yet, behold, they declare their contumacy and rebellion in not conforming to the king’ s laws.

This set the king all in a flame of rage and fury, and he commanded to bring these three men before him.

Poole: Dan 3:13

Why not Daniel too, because he was chief of all in honour?

Answ Because the king had a greater favour for him, and he was popular, and beloved for his great wisdom and unblamable carriage; they would not meddle with him now, lest by his knowledge and interest in the king he might chance to spoil their plot.

Poole: Dan 3:14

Now when these men were brought before the king, though in rage, yet he doth not presently throw them into the fire, but makes inquiry by interrogatories, that he might see first if they were guilty, by hearing them speak for themselves, and telling them he expected obedience and conformity to his laws from them, and it was in vain to look for any indulgence from him, he would bate them nothing, they should be burned. What! do ye make a jest of my gods, and my religion, and my commands? so the word

tseda in the Syriac doth signify, to scoff or deride, as if he had said, Is it true indeed that ye refuse to worship my gods? do ye do it in earnest, or in jest? it seems by your carriage, if it be true what I hear of you, that ye slight my gods, and make a mock of my authority, but ye shall know there is no jesting with these edge-tools.

Poole: Dan 3:15

Prodigious pride and blasphemy! for he doth not only insult over all gods in general, but particularly against the only true God, whom he lately confessed, Dan 2:47 , to be

a God of gods, and a Lord of kings So the king of Assyria, 2Ki 18:30,33 . Thus all the tyrants of the East, Turk, Mogul, Kham, whose very titles are blasphemy. It is a wonder why these men worship any god, seeing they set up themselves above all. Reason of state makes them set up somewhat to keep the people in awe; they themselves are exempt, and care for none. The root of Nebuchadnezzar’ s arrogance lay chiefly here, he had burnt the temple of the Jews’ God, and made slaves of his people, and he did not deliver either, and therefore thought he could not; and so presumes the same now; but God will make him quickly of another mind.

Poole: Dan 3:16

Heb. We care not we may not, there is no need of any answer in this case, for it is in vain for us to deliberate and debate the matter; the king is resolved to have his will of us, and we are resolved on the contrary; for to obey him in this horrid thing will be disobedience against our God to the highest.

Poole: Dan 3:17

They were endued with a strong faith in their God, not only as to his power, which was omnipotent and unlimited, but also as to his will, which readily inclined him to succour his servants in their distress, for his name’ s sake, according to his promise and the saints’ experience in the like cases of extremity.

Poole: Dan 3:18

They add this,

But if not to show they did not presume to tie God to this deliverance absolutely, for God is arbitrary, and knows how to deliver, and sometimes to suffer his saints to glorify him by suffering. It was therefore all one to them, which way of the two God would honour himself, they were resolved to venture suffering rather than sinning, and leave the cause to God.

Poole: Dan 3:19

The king’ s fury appeared in his face, and in his words; taking this answer for the highest affront and provocation, which as the case stood he could not bear, the pride of his heart made his indignation boil over, and therefore he made the

furnace seven times hotter Tyrants would burn the people of God in hell if they could.

Poole: Dan 3:20

Did he think these three men would have resisted, or that their God would defend them from his power, or that, if he had, the king and his mighty men could have prevailed? None of all this was in the case, for God purposed to show his power when the king did his worst, and to quench the violence of the fire, both of the furnace and of the king’ s fury, at once; and in the thing wherein he dealt proudly, to be above him.

Poole: Dan 3:21

This is observable and wonderful, that the fire should not catch their garments, being the most obnoxious to it.

Poole: Dan 3:22

The king’ s commandment was urgent which made them the more hasty and precipitate in their execution, and took less care for themselves against the violence of the flame.

The fire slew those men a signal hand of God upon such as execute wicked commands, who, though mighty men, had no might to escape the flame at the mouth of the furnace, when the other escaped in the midst of it.

Poole: Dan 3:23

All this is expressed with emphasis, to make the power of God more glorious in their preservation; for that flame that slew the executioners might much more easily have suffocated the three children before they fell down.

Poole: Dan 3:24

Rose up in haste: this fear, perturbation, and amazement as the word signifies, surprised the king, being surprised with the strangeness of it, beholding something supernatural in it, together with the disappointment of his design and cruel commands.

True, O king: the Lord extorted this confession from them, though enemies.

Poole: Dan 3:25

I see the fire gave light to see them, though it had no power of heat to burn them.

Like the Son of God a Divine, most beautiful, and glorious countenance; either of a mere angel, or rather of Jesus Christ, the Angel of the covenant, who did sometimes appear in the Old Testament before his incarnation, Gen 12:7 18:10,13,17,20 Ex 23:23 33:2 Jos 5:13-15 Pro 8:31 ; in all which places it is Jehovah; Gen 19:24 Exo 3:2 Act 7:30,32,33,38 .

Poole: Dan 3:26

Came near as near as he durst come, within hearing. And spake with a milder tone than before, God having abated the fire of his fury. Now he could at once confess and acknowledge the true God to be the Most High above all gods, and the three worthies to be his faithful servants.

Came forth of the midst of the fire they went out upon the king’ s call, without which they would not have stirred.

Poole: Dan 3:27

Saw these men with great admiration, for the satisfaction of all by their sight of them, and by their smell. All the works of God are perfect, and there was nothing here wanting to make this wonderful deliverance complete. Here was a pure act of God’ s omnipotence, to divide between the fire and its most intense heat, and to master any creature in the world in its height, by working against and above nature, whose utmost sphere of activity is limited by God.

Poole: Dan 3:28

Thus out of the mouths of blasphemers and contemners of God can the Lord ordain praise: yet all this did not draw off this king from his idolatry, for he saith,

the God of Shadrach & c., not his God. Wonders will not work conversion till God work upon the heart, Deu 29:24 . He blesseth God for four things.

1. For sending his angel to deliver his servants that trusted in him.

2. That they changed the king’ s commandment, i.e. frustrated it, and make it void, and convinced the king, and brought him to a better mind.

3. Therefore yielded their bodies to the fire, and to his fury, by passive obedience, rather than not obey God actively, by worshipping any false god,

4. But only the true, whom they chose to be their own God. Observe also here the power of faith, it quencheth the violence of fire, Heb 11:34 ; and the presence of God with his people, even in the fire, and in fiery trials, Isa 43:2 1Pe 1:7 4:12 .

Poole: Dan 3:29

Observe here, that though he doth not resolve to worship the true God, nor command others to do it, yet he would not allow the God of the Jews to be evil spoken of; this was all that he came up to. He was resolved to hold fast to the religion established, his own idols; nay, the great golden idol, which had been slurred and slighted by these three worthies, he would not take down and relinquish: this was the best quarter the true God could get among them, not to be spoken amiss of under great penalty; though he confessed no god else could deliver after that strange sort. Bel could not preserve his men out of the furnace, God preserves his servants in the furnace. All was one for that, Bel should be his god still.

PBC: Dan 3:18

cf Heb 12:5 They bound them hand and foot and threw them into that furnace. They didn’t faint—they could have fainted—they could have said—they could have justified it too. They could have said " you know, we are believers in God—without us there is not going to be much of a witness here, we’re the only ones that are willing to stand. It would be better if we stay alive and work from the inside to try to overthrow this problem. It’s not going to hurt anything. Let’s just bow down to that image here and we’ll stay alive and then we can work." The problem with that was the effect it would have been to their witness. If the rest of the congregation saw them bow down to that image just like everybody else did, what kind of leaders could they have effectively been from the spiritual point of view? None! None! They could have fainted, they could have given up. Some come into the church and they are set on fire, they are ready to serve the Lord, they are ready to labor and work. Things get a little tough and they just stop. They still come to church regularly but that’s just it. " That’s my pew, that’s my seat and I’ve got it marked out and I’ve set in it long enough that it fit’s me and that’s where I am going to sit every Sunday. Don’t ask me to do anything else."

498

Haydock: Dan 3:1

Furnace: so that it destroyed the Chaldeans, while it had no power to hurt God's servants. The operation of the laws nature was thus only restrained. (Haydock)

Haydock: Dan 3:1

Statue. It was the figure of a man, (Calmet) the dimensions 90 feet high and 9 broad (Worthington) being disproportionate; though a man might be represented on the pillar. Some take it for Nabolpolassar, (Calmet) or for the king himself. (St. Jerome) (Worthington) ---

But he never complains of the injury shewn to his own person, and therefore it probably was meant for Bel, the chief god. (Chap. iv. 5. and xiv. 1.) This nation adored statues. (Baruch vi. 3.) The Persians worshipped only the elements. (Calmet) ---

Ochus first set up the statue of the goddess Tanais or Anais. (Clem. Protr.) ---

Dura. Septuagint: "enclosed." (St. Jerome) ---

This happened towards the end of the king's reign, (ver. 98, &c.) of course the three young men might be about fifty years old. (Calmet)

Haydock: Dan 3:2

Nobles. Literally, "satraps," or, "the king's domestics." (Septuagint in 1 Esdras viii. 36.) ---

Judges, or "governors of provinces." (ib. Theodotion, &c.) ---

Captains of the soothsayers. ---

Rulers; "tyrants," here denoting treasurers. (Calmet) ---

Governors. Literally, "the grandees who were in power;" (Haydock) counsellors. The original adds, (Calmet) Thopthia, (Haydock) "lawyers" and orators. The head of the Turkish religion is called muphti, from the root, (Calmet) peti, "to teach." (Haydock)

Haydock: Dan 3:5

Symphony. This and several other terms seem taken from the Greek, though the scythara and sambuca came originally from Chaldea. (Calmet) ---

Down. This and offering incense were sometimes considered as marks of idolatry; so being present at the sermons and churches of Protestants was a sign of joining in their communion, being required for that purpose. (Worthington)

Haydock: Dan 3:8

Jews: the three children whom they viewed with a jealous eye. Daniel was too much exalted, or was absent with other Jews.

Haydock: Dan 3:15

Hand? Proof of this king's inconstancy, as he had witnessed the power of God!

Haydock: Dan 3:18

He. Chaldee: "not" (Calmet) ---

By this modest yet resolute answer, they testified their faith in God's power, and their determination rather to suffer death (Worthington) than to go against their conscience. (Haydock) ---

They were ignorant whether God would preserve them from the flames or not, (Worthington) as he is said to have rescued Abraham from a similar danger. (2 Esdras ix. 7.)

Haydock: Dan 3:20

Strongest. Chaldee: "mighty in strength;" (Haydock) his own guards, the usual executioners.

Haydock: Dan 3:21

Coats, or various coloured bandages for the thighs, used by men and women. Aquila and Th. retain the original term, Greek: Sarabarois. Chaldee: saraballa. (Calmet) ---

Caps: "tiaras." (Haydock) ---

The king alone wore them upright.

Haydock: Dan 3:22

Slew. They were working still at the furnace, when it burst out and destroyed them, (Calmet) while the three Jews were praising God below. (Haydock) (ver. 46, 48.)

Haydock: Dan 3:24

And, &c. "What follows I have not found in the Hebrew volumes." (St. Jerome) (Haydock) ---

Here St. Jerome takes notice, that from this verse to ver. 91 was not in the Hebrew in his time. But as it was in all the Greek Bibles, (which were originally translated from the Hebrew) it is more than probable that it had been formerly in the Hebrew; or rather in the Chaldaic, in which the Book of Daniel was written. But this is certain: that it is and has been of old, received by the Church, and read as canonical Scripture in her liturgy and divine offices. (Challoner) ---

See the preface. (Worthington)

Haydock: Dan 3:27

True; not fickle, and liable to change. (Calmet) ---

Opera mutas non mutas consilium. (St. Augustine, Confessions i. 4.) ---

Cappel. argues from this confession, that the piece is not divine, as they would rather have burst out into expressions of admiration, as they do in the canticle below. But they had done so already, (ver. 26) and make this confession, (Haydock) as Daniel does, Chap. ix.; reflecting, that if the nation had not transgressed, they would not thus have been exposed to the fury of the king. (Houbigant. v. 40.) (Haydock)

Gill: Dan 3:1

Nebuchadnezzar the king made an image of gold,.... Not of solid gold; but either of a plate of gold, and hollow within; or of wood overlaid with gold; for otherwise it must have took up a prodigious quantity of gold to make an image of such dimensions as follow; this be ordered his statuaries or workmen to make for him; whether this image was for himself, or his father Nabopolassar, or for his chief god Bel, or as a new deity, is not easy to say; however, it was made for religious worship: the reasons that moved him to it cannot be ascertained; it might be out of pride and vanity, and to set forth the glory and stability of his monarchy, as if be was not only the head of gold, but as an image all of gold; and to contradict the interpretation of his dream, and avert the fate of his empire signified by it; or to purge himself from the jealousies his subjects had entertained of him, of relinquishing the religion of his country, and embracing the Jewish religion, by his praise of the God of Israel, and the promotion of Jews to places of trust and honour; or this might be done by the advice of his nobles, to establish an uniformity of religion in his kingdom, and to prevent the growth of Judaism; and it may be to lay a snare for Daniel and his companions; of which we have an instance of the like kind in chapter six. When this image was made is not certain; some think in a short time after his dream before related; if so, he soon forgot it, and the God that had revealed it. The Septuagint and Arabic versions place it in the eighteenth year of his reign; and some are of opinion that it was after his victories over the Jews, Tyre, Egypt, and others; and that being flushed therewith, in the pride of his heart, ordered this image to be made; and out of the spoils he brought with him from the various countries he had conquered. Mr. Whiston ^u places this fact in the year of the world 3417 A.M., and before Christ 587; and so Dr. Prideaux ^w, who makes it to be in the eighteenth year of Nebuchadnezzar, agreeably to the above versions. Mr. Bedford ^x puts it in the year before Christ 585:

whose height was threescore cubits, and the breadth thereof six cubits; a common cubit being half a yard, it was thirty yards high, and three yards broad; but Herodotus ^y says the king's cubit in Babylon was three fingers larger than the usual one; and, according to that, this image must be thirty five yards high, and three yards and a half broad; but since there is so great a disproportion between the height and breadth, some have thought that the height includes the pedestal on which it stood; and, allowing twelve cubits for that, the height of the image was forty six cubits. Diodorus Siculus ^z makes mention of a statue of gold in the temple of Belus, which Xerxes demolished, which was forty feet high, and contained a thousand Babylonish talents of gold, which, at the lowest computation, amounts to three millions and a half of our money; which image Doctor Prideaux ^a conjectures was this image of Nebuchadnezzar's; but this seems not likely, since the one was between thirty and forty yards high, the other but thirteen or fourteen; the one in the plain of Dura, the other in the temple of Bel:

he set it up in the plain of Dura, in the province of Babylon; that so it might be seen of all, and there might be room enough for a vast number of worshippers together. The Septuagint version calls this place the plain of Deeira, which some take to be the Deera of Ptolemy ^b; but that is in the province of Susiana; rather this is Duraba ^c, which he places near the river Euphrates, in the province of Babylon. Aben Ezra says, this is the place where the children of Ephraim fell, and where the Chaldeans slew the Jews when they came into captivity. In the Talmud ^d it is said,

"from the river Eshal unto Rabbath is the valley of Dura;''

in Arabic, "dauro" signifies "round"; it was a round valley. The Jews have a notion that this was the valley in the land of Shinar where the tower of Babel was built; and observe, that

"although the design of that generation was not accomplished, yet after their times their punishment was made manifest, in that they said, "let us make us a name", Gen 11:4 for Nebuchadnezzar having wasted and subverted many kingdoms, and destroyed the sanctuary, thought it possible to put in execution the wicked design of the age of the dispersion; hence it is said, Dan 3:1, "King Nebuchadnezzar made an image, &c. and set it up", בבקעת דורא, "in the valley of generation", in the province of Babylon, which is the valley spoken of in Gen 11:2 what therefore they could not do, he attempted to do; hence he gathered all the people to worship the image, which agrees with Gen 11:4, for he put a certain vessel of the vessels of the temple on the mouth of it (the image), on which was engraven the divine name, that he might render ineffectual the intention of the dispersed generation but the Scripture says, Jer 51:44, "and I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up, and the nations shall not flow together any more unto him"; for Daniel came and caused that vessel that was swallowed to be taken out of the mouth of the image, whence it fell, and was broke to pieces, which is the same as that in Gen 11:4 ^e.''

Gill: Dan 3:2

Then Nebuchadnezzar the king sent to gather together the princes,.... He sent letters, or dispatched messengers, into the several provinces of his empire, and parts of his dominions, to convene all the peers of his realm, and governors of provinces, and all officers, civil, military, and religious, expressed by various names and titles:

the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces; who are particularly and distinctly designed is not easy to say. Jacchiades thinks they answer to the same offices and officers which now obtain in the Turkish empire; princes are the "bashaws"; governors the "beglerbegs"; captains the "agas" of the janizaries; judges the "kadies"; treasurers the "dephterdaries"; the counsellors the "alphakies"; and "zayties the sheriffs"; their chief doctors their "muphties", as L'Empereur; and the rulers of the provinces the "zangiakies" or "viziers"; but, be they who they will, they were the principal men of the empire, both in things civil, military, and ecclesiastic, who were ordered

to come to the dedication of the image, which Nebuchadnezzar the king had set up; for though it was made and set up, it was not a proper object of worship till dedicated; and which was done by burning incense, blowing trumpets, &c. now these great men were gathered together on this occasion, because of the greater honour done hereby to the king and his image; and also by their example to engage the populace the more easily to the worship of it; and likewise as being the representatives of them since they could not all be collected together in one place; and it may be it was done, as some think, to ensnare Daniel and his companions. Philostratus ^f makes mention of an officer at Babylon that had the keeping of the great gate into the city; which some take to be the same with the first sort here mentioned; who first offered the golden statue of the king to be worshipped before he would permit any to enter into the city, which perhaps might take its rise from the worship of this golden image.

Gill: Dan 3:3

Then the princes, the governors, and captains,.... And all the rest of the officers before mentioned, having received their orders from the king, in obedience to them,

were gathered together unto the dedication of the image Nebuchadnezzar the king had set up; at great expense, and with much fatigue and trouble, they came from all parts to attend this great solemnity:

and they stood before the image Nebuchadnezzar had set up; they stood and looked at it, and viewed its several parts; they stood and beheld it with wonder, its richness and largeness; they stood and attended to all the rites and ceremonies of the dedication of it; they stood and were ready to fall down and worship it, when the word of command was given; so obsequious were they to the king's will.

Gill: Dan 3:4

Then an herald cried aloud,.... That his voice might be heard all over the plain; or if it should be thought that one was not sufficient to be heard throughout, which probably was the case, and where; so great a number being assembled together, all could not hear one man, the singular may be put for the plural; and many being set in different places in the plain, and speaking different languages, might proclaim when the image was dedicated, as follows:

to you it is commanded; by the king's authority:

O people, nations, and languages; the several kingdoms, states, and provinces, that belonged to the Babylonian monarchy, and spoke different languages, as now represented by their several governors and officers; as the Armenians, Parthians, Medes, Persians, &c.

Gill: Dan 3:5

That at what time ye hear the sound of the cornet,.... So called of the horn of which it was made; a sort of trumpet; so the Jews had trumpets of rams' horns:

flute; or pipe, or whistle, so called for its hissing noise; it is used of the shepherd's pipe or whistle; see Zec 10:8,

harp; an instrument of music used by David, and much in use among the Jews, and other nations;

sackbut; or "sambuca"; which, according to Athenaeus ^g, was a four stringed instrument, an invention of the Syrians; and Strabo ^h, a Greek writer, speaks of it as a barbarous name, as the eastern ones were reckoned by the Grecians:

psaltery; this seems to be a Greek word, as does the next that follows, rendered "dulcimer"; but in the original text is "symphonia"; which does not signify symphony, or a concert or consort of music, but a particular instrument of music. Maimonides ⁱ makes mention of it as a musical instrument, among others; Servius ^k calls it an oblique pipe; and Isidore ^l describes it a hollow piece of wood, with leather stretched upon it, and beat upon with rods or sticks, something like our drum: the king of Babylon might have Grecian musicians, or, however, Grecian instruments of music, in his court, as the Grecians had from the eastern nations:

and all kinds of music; that could be had or thought of; and this was done in honour to this idol, and to allure carnal sensual persons to the worship of it, according to the order given:

ye fall down and worship the golden image that Nebuchadnezzar the king hath set up; when they heard the music sound, immediately they were to repair to the plain where the image stood, and pay their adoration to it; or to fall down prostrate in their own houses in honour of it; and perhaps persons were appointed in all cities and towns throughout the empire to play this music; at hearing which, all people, nations, and tongues, were to bow down, in token of their religious regard unto it.

Gill: Dan 3:6

And whoso falleth not down and worshippeth,.... Who refuses to worship it, or wilfully neglects it; which would be interpreted a contempt of it, and of the king's command:

shall in the same hour be cast into the midst of a burning fiery furnace; such as were used to burn stones in for lime, as Jarchi observes: the music was to draw, the furnace was to drive, men to this idolatrous worship; the one was to please and sooth the minds of men, and so allure them to such stupid service; the other to frighten them into obedience. This is the first time that mention is made of "hours" in the sacred Scriptures; it was very probably the invention of the Chaldeans or Babylonians; for Herodotus ^m says the Greeks received the twelve parts of the day from the Babylonians.

Gill: Dan 3:7

Therefore at that time,.... Such a severe edict being published, threatening with so terrible a punishment:

when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of music; not only at Babylon, and that lived near the plain of Dura, but in all places where it was played:

all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up; what through love of music, the fear of the furnace, regard to superstition and idolatry, and to the king's command, men of all nations and languages gave it homage and worship.

Gill: Dan 3:8

Wherefore at that time certain Chaldeans came near,.... That is, to King Nebuchadnezzar, either in his palace at Babylon, or more likely in the plain of Dura:

and accused the Jews; particularly Shadrach, Meshach, and Abednego, as after mentioned, of not obeying the king's command, to worship the golden image: these Chaldeans at the time of adoration had their eyes upon the Jews, particularly those three men, to observe how they would behave; and as they stood up while the others fell down, they were easily observed; wherefore they immediately hasten to the king, to give this information against them; whose places of trust and honour they envied, and now hoped to be put into them in their place and if these were the Chaldeans, or some of them, whose lives these men had been the means of saving, as is probable, they acted a very ungrateful part. Should it be asked, how came these three men to be present? it may be answered, they came here in obedience to the king's orders, as his officers, who had summoned them to this place; which they judged their duty to do, though they determined not to worship his image, should he require it; or they came here on purpose to bear their testimony against such idolatry. No mention is made of Daniel; very probably he was not here; for what reasons cannot be said; however, no accusation is laid against him; perhaps he was too great to be meddled with, being high in the king's favour.

Gill: Dan 3:9

They spake and said to Nebuchadnezzar,.... Having got access unto him, and within his hearing, they expressed themselves in the following manner:

O king, live for ever; this they said to show their fidelity and hearty attachment to him, and their regard to his welfare, and the continuance of his life; and the rather to ingratiate themselves into his affections, and gain audience of him; See Gill on Dan 2:4.

Gill: Dan 3:10

Thou, O king, hast made a decree,.... According to his own mind and will, and which he had published as such to his subjects:

that every man; let him be who he will, high or low, rich or poor, in whatsoever station or condition:

that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music; such as had been just then blown or played on:

shall fall down and worship the golden image; which the king had ordered to be made and set up, and now dedicated, and had been worshipped by men of all ranks.

Gill: Dan 3:11

And whoso falleth not down and worshippeth,.... The image; the above is the decree, this that follows the sanction of it:

that he should be cast into the midst of the burning fiery furnace; See Gill on Dan 3:6.

Gill: Dan 3:12

There are certain Jews,.... Men, by birth, by nation, and religion, despicable, foreigners, exiles, and captives; this they observe by way of contempt, and tacitly suggest that they were never worthy of the king's regard, and improper persons to be put in places of profit and trust, and that the king had done a wrong thing in advancing them:

whom thou hast set over the affairs of the province of Babylon; not to see that the streets, ways, and walls, were kept in order, as Saadiah observes; for this is mentioned as an aggravation of their crime, that, being set in such high places, should be guilty of such ingratitude to the king, and set such a bad example to his subjects:

Shadrach, Meshach, and Abednego; by name; they say nothing of the common people of the Jews, who either were not present, being employed in a servile manner, or were below their notice; nor of Daniel, who was above them, and out of their reach, and whom the king himself, as Aben Ezra observes, had ordered an oblation to be offered to; or perhaps he was not there, being sick, or on the king's business elsewhere; for that he was present, and worshipped, can never be imagined by any that know his character. The Jews, who do not show all the respect that is due unto Daniel, say ⁿ some very idle and foolish things of him, as reasons why he was not present at this time. It is asked,

"where did Daniel go? says Rab, to dig a large river in Tiberias; some copies read, in a mountain; but Samuel says, to fetch the seed of herbs, food for beasts; and R. Jochanan says, to fetch swine from Alexandria in Egypt there were three in the consultation about his absence at this time, the holy blessed God, Nebuchadnezzar, and Daniel himself. The holy blessed God said, let Daniel be gone, that it may not be said, they (the three children) were delivered by his merits; Daniel said, I will be gone from hence, that I may not fulfil that, "the graven images of their gods shall ye burn"; Nebuchadnezzar said, let Daniel be absent, that it may not be said he burnt his God in the fire.''

These men, O king, have not regarded thee; showed no respect to his person and authority; they disobeyed his orders, and were guilty of rebellion against him, and contempt of majesty: the proof follows,

they serve not thy gods; whom the king and the nation worshipped, as Bel, Nebo, Merodach, and others:

nor worship the golden image, which thou hast set up; they did not bow down to it, in reverence of it, as had been ordered; this they knew would he most provoking to the king.

Gill: Dan 3:13

Then Nebuchadnezzar, in his rage and fury,.... Which did not became him as a man, much less as a king, and still less as engaged in devotion and religion;

commanded to bring Shadrach, Meshach, and Abednego; that is, immediately before him; who very probably were not afar off: he did not order them in his wrath and fury to be slain directly, as he did the wise men and soothsayers in another case; but to be brought before him, and examined first, that he might know the truth of these allegations against them; which shows, amidst all his rage, he retained still some respect for them, and esteem of them:

then they brought these men before the king; which they had not much trouble to do, being very ready to come and answer for themselves, and give an account of their conduct, and their reason for it.

Gill: Dan 3:14

Nebuchadnezzar spake and said unto them, is it true,.... What I have heard of you, what you are charged with and accused of; surely it cannot be; so Aben Ezra and Saadiah interpret the word as we do, and all the Oriental versions: it is only used in this place: it is expressed by way of admiration, as Jacchiades observes; it being incredible to the king, what he could never believe, unless it appeared plain in his own eyes. Some ^o render it, is it a "desolation?" so Jarchi; is my decree such? or should you not obey it? was this suffered, nothing but disorder and desolation would follow in the kingdom: or, "is it of purpose?" as others ^p; have you done this willingly and knowingly, or through imprudence and inadvertency? if the latter, it is pardonable; if not, it cannot be borne with. De Dieu, from the Syriac use of the word, renders it, "is it a joke?" are you serious, and in good earnest, or in joke, "that ye worship not my gods? or do you mock me and them?"

O Shadrach, Meshach, and Abednego; on whom I have conferred so many favours, raised from a low to a high estate, and yet used by you in this manner:

do ye not serve my gods; one would think he had no need to have asked this question; since he must needs know, that, by their nation and religion, they served only one God, and could serve no other; and that by their daily practice they never did, in which they were indulged:

nor worship the golden image that I have set up? it is for the sake of this the question is put; this was the thing his heart was set upon; and such was his pride, that he could not bear any control in it.

Gill: Dan 3:15

Now if ye be ready that at what time ye shall hear,.... The meaning is, that if they were disposed in mind, which the king was very desirous they should, both for his own honour, and for their safety, for whom he had a regard; and were willing to comply with his orders, and readily yield obedience to his will, and worship his idol; the following would be a signal to them, and all would be well with them: or it may be rendered, "when now ye shall be, that at what time ye shall hear" ^q; for the word signifies future, as well as "ready", and is by some so translated; and the sense is, when it shall be, or for the future, that they should hear

the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music; which was played not once only, but perhaps at certain times every day, and designed to be continued:

ye fall down and worship the image which I have made; it is well; so doing the king's wrath would be appeased, their lives would be preserved, and they continued in his favour, and in their honourable posts:

but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; immediately, without any delay; no reprieve will be granted, and much less a pardon:

and who is that God that shall deliver you out of my hands? he knew their confidence in the God of Israel, which he attempts to break and remove; he foresaw the objection they would make, which he endeavours to anticipate by this proud and vain boast, forgetting what he himself had said, Dan 2:47.

Gill: Dan 3:16

Shadrach, Meshach, and Abednego, answered and said to the king,.... In a mild and gentle manner, without affronting his majesty, or insulting his gods, and yet without the least degree of servile fear or fawning flattery:

O Nebuchadnezzar, we are not careful to answer thee in this matter; about worshipping the image; we are not solicitous about a choice of words, or in what manner to draw up our answer, it is ready in our mouths; we have no need to take time and consider of this matter, and think what to say, we are at a point about it: as thou art peremptory in thy will to have thine image worshipped, we are as resolute, as determined, never to worship it; so that there is no need to spend time in a debate about it; thou art come to a conclusion, and so are we: or in this matter, about the power of our God to deliver, we are not solicitous about an answer to that; we leave him to defend himself, and his own power, against such insults upon him.

Gill: Dan 3:17

If it be so,.... That we must be cast into the fiery furnace, as thou hast threatened:

our God whom we serve; for though they did not serve the gods of the Babylonians, they did not live without God in the world; they believed in the one true God, the God of Israel, their covenant God and Father; whom they worshipped, had an interest in, and who had and would have a regard for them: he, say they,

is able to deliver us from the burning fiery furnace; either to prevent their being cast into it, or to preserve them unhurt in it, and to bring them safe out of it: instances of his power in other cases, such as the passage of the Israelites through the Red sea safe, when their enemies were drowned, with others, confirmed their faith in this:

and he will deliver us out of thine hand, O king; they might have a well grounded hope and persuasion of deliverance, arising partly from former instances of the divine power and goodness in such like cases; and partly from the consideration of the glory of God, which would be greatly conspicuous herein; and chiefly because of the king's defiance of God, and blasphemy against him, which they had reason to believe would be taken notice of; for it does not appear that they had any foresight of certain deliverance, or any secret intimation of it to them, or a full assurance of it, as is evident by what follows:

Gill: Dan 3:18

But if not,.... If our God does not think fit to exert his power, and deliver us, which we are well assured he is able to do; if it is not his will, we are content, we are resigned unto it:

be it known unto thee, O king, that we will not serve thy gods, be it as it will, whether we are delivered or not; we are not sure of the one, but we are at a point as to the other:

nor worship the golden image which thou hast set up; come life, come death, we are ready; we had rather die than sin: they were all of one mind, and agreed in this matter; a noble instance of spiritual fortitude and courage!

Gill: Dan 3:19

Then was Nebuchadnezzar full of fury,.... Nettled at the answer given him; perceiving his threats made no impression on these three men, and that they were resolutely determined at all events not to obey his will:

and the form of his visage was changed against Shadrach, Meshach, and Abednego; not only to what it was in times past, when they were his favourites, and he smiled upon them; but with respect to what it was while they were under examination, and he was trying to bring them to his will; when finding it impracticable, fury rose up, and showed itself in the furrows and frowns of his forehead; in the sharpness of his nose; in his sparkling eyes, foaming mouth, and gnashing teeth, and that general redness his face was covered with:

therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated; this seems to be a furnace for this purpose, and where it was usual to burn malefactors; it being a common punishment with the Chaldeans; see Jer 29:22 the order was to put seven times more fuel in the furnace, that it might be so much the hotter, and burn so much the fiercer; which order of the king shows indeed the greatness of his wrath and fury, but at the same time that it had transported him out of his sense and judgment; since so fierce a fire was the better for the three men, supposing them to have died as he intended; who would have been the sooner dispatched by it, and so not suffer so much pain and torment as in a slow fire, or less heat; but this was overruled by the providence of God, that so it should be, that the miracle of their walking in it unsinged and unhurt, and their deliverance out of it, might appear the greater.

Gill: Dan 3:20

And he commanded the most mighty men that were in his army,.... The most famous for courage of mind, and strength of body, that were in all his army:

to bind Shadrach, Meshach, and Abednego either their hands or their feet, or both; unless it can be thought that they were all three bound together in one bundle, and so cast into the furnace; which is not improbable, as Gejerus observes; seeing the king afterwards wondered to see them walk separately in the furnace: there was no need to bind them, for they would not have resisted; and if he ordered this to secure them from the power of their God, it was vain and foolish:

and to cast them into the burning fiery furnace: if they were all three bound together, it required some able bodied men to take them up and cast them in, especially if the furnace was above them; though it is more probable that it was a more depressed place, or below them, and so the cast was more easy.

Gill: Dan 3:21

Then these men were bound in their coats,.... Their upper coats, cloaks, or mantles, as Aben Ezra and Jacchiades; though, according to the use of the word in the Arabic language, the "femoralia" ^r or breeches are meant:

their hosen, and their hats, and their other garments: their turbants on their heads, which were usually wore in those countries; and their stockings and shoes, and other under garments, as waistcoats and shirts; which through haste or negligence, or with design, were kept on them, to make their torment the greater; but were intended by the Lord to make the miracle the more conspicuous. According to Cocceius ^s and Bynaeus ^t, the first of these words signifies the outward covering of the body, as cloaks, &c.; the second the covering of the feet, as socks, shoes, and sandals; and the third the covering of the head, as caps, turbants, helmets, &c.; the last the inner garments that were under the upper ones:

and were cast into the midst of the burning fiery furnace; in the manner and circumstances before related.

Gill: Dan 3:22

And therefore, because the king's commandment was urgent,.... Or was ordered to be obeyed in haste, and with expedition and dispatch, hence the men were cast into the furnace with clothes on; or those that cast them were not so careful of themselves:

and the furnace exceeding hot; being heated seven times more than usual:

the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego; which came out of the furnace, being so excessive hot, and the smoke along with it; so that when those men took up the three children, and brought them so near to it as was necessary to cast them in, the flame and smoke catched their breath, and suffocated them; who might be men that advised the king to such cruel measures, or however were very ready, out of ill will to these good men, to execute them, and therefore righteously perished in their sins: in the Apocrypha it is said, that the flame issued out forty nine cubits above the furnace.

"So that the flame streamed forth above the furnace forty and nine cubits.'' Song of the Three Holy Children 1:24

Gill: Dan 3:23

And these three men fell down bound into the midst of the burning fiery furnace. The fire not so much as destroying what they were bound with, and much less them; but being bound they fell, and there they lay for the present, unbound and alive; when those that cast them in were destroyed. In the Septuagint, Vulgate Latin, Syriac, and Arabic versions, follow sixty seven verses, containing the song of Azariah and his companions in the furnace, which are not in the Hebrew text.

Gill: Dan 3:24

Then Nebuchadnezzar was astonished, At the burning of those that cast the three men into the furnace, as Jacchiades; or he might be seized with a panic, and his spirits filled with fear and dread, the word ^u is by some said to signify, and this from the immediate hand of God:

and rose up in haste; from the place where he was, and went to the mouth of the furnace, to see what was become of those that were cast into it:

and spake and said unto his counsellors; who had advised him to do what he had done, out of envy and ill will to these Jews:

did not we cast three men bound into the midst of the fire? that is, was there not an order of council for it? and was it not done according to it?

they answered and said, true, O King; it was certainly so: thus they are brought to bear a testimony to the truth of this; it was not only the king that gave the orders, and saw them obeyed, but his counsellors also; and which they own, and serves to corroborate the truth of the miracle.

Gill: Dan 3:25

He answered and said, lo, I see four men loose,.... Not bound as the three were, when cast in; but quite at liberty in their hands and feet, and separate from one another. As this fiery furnace may be an emblem of the fiery trials and afflictive dispensations the children of God pass through in this world, being not joyous, but grievous to the flesh, though useful to purge and purify; so this and some other circumstances attending these good men in the furnace are applicable to the saints in such cases; for though afflictions are sometimes themselves called cords, with which men are said to be bound, yet by means of them they are loosed from other things from the power and prevalence of sin over them; from the world, and the things of it, they sometimes too much cleave and are glued unto; from a spirit of bondage, and from doubts and fears; their hearts under them being comforted and enlarged with the love of God; he knowing, visiting, and choosing them in the furnace of affliction; or making known himself to them, his love and choice of them; whereby their souls are set at liberty, and the graces of his Spirit are drawn forth into a lively exercise, through his love being shed abroad in them.

Walking in the midst of the fire; the furnace being large enough to walk in, and where they took their walks as in a garden; nor were they concerned to come out of it; nor uneasy at being in it; the violence of the fire being quenched, as the apostle says, referring to this instance, Heb 11:34. Saadiah says, the angel Gabriel, who is over the hail, came and cooled the fire of the furnace. So afflictions are a path to walk in, the narrow way to eternal life, through which all must enter the kingdom of heaven, of which there will be an end. Walking in it supposes strength, which God gives his people at such seasons; and when they have his presence they are unconcerned; none or these things move them, nor can they separate them from the love of Christ; they walk on with pleasure and delight, sing the praises of God, as did Paul and Silas in a prison, and as many martyrs have done in the flames: conversing with Christ, and with his people, they pass on, and pass through the more cheerfully, and are not anxious about their deliverance, but leave it with God to work it in his own time and way; nay, are ready to say with the disciples, it is good for them to be here; and indeed it was better for these good men to be with Christ in the fiery furnace, than to be with Nebuchadnezzar in his palace without him.

And they have no hurt; either in their bodies, or in their garments, neither of them being burnt; they suffered no pain in the one, nor loss in the other. Afflictions do no hurt to the people of God; not to their persons, which are safe in Christ, and to whom he is a hiding place and covert, as from the storm and tempest, so from the force of fire, that it shall not kindle upon them to hurt them; nor to their graces, which are tried, refined, and brightened hereby; faith is strengthened, hope is encouraged, and love made to abound. All the afflictions of the saints are in love, and are designed for good, and do work together for good to them that love God; they are sometimes for their temporal, and often for their spiritual good, and always work for them an exceeding weight of glory.

And the form of the fourth is like the Son of God; like one of the angels, who are called the sons of God; so Jarchi, Saadiah, and Jacchiades; but many of the ancient Christian writers interpret it of Christ the Son of God, whom Nebuchadnezzar, though a Heathen prince, might have some knowledge of from Daniel and other Jews in his court, of whom he had heard them speak as a glorious Person; and this being such an one, he might conclude it was he, or one like to him; and it is highly probable it was he, since it was not unusual for him to appear in a human form, and to be present with his people, as he often is with them, and even in the furnace of affliction; see Isa 43:2, to sympathize with them; to revive and comfort them; to bear them up and support them; to teach and instruct them, and at last to deliver them out of their afflictions.

Gill: Dan 3:26

Then Nebuchadnezzar came near to the mouth of the burning fiery furnace,.... He came so nigh before, as to see at a distance four persons walking in it; now he comes nearer, as near as he could with safety:

and spake and said, Shadrach, Meshach, and Abednego, ye servants of the most high God; he not only spake to them in a different tone than he did before; not in wrath and fury, but mildly and gently, with great respect unto them, and reverence of them; and not only calls them by the names he and his courtiers had given them, but styles them the servants of the most high God; he owns their God was a God above his: the Chaldeans worshipped fire, but the God of the Jews had power over that, and could restrain the force of it at pleasure; and he acknowledges that these men were faithful worshippers of him; who had in this wonderful manner appeared for them, and thereby approved their faith and confidence in him, and their service of him; see Act 16:17,

come forth, and come hither; that is, come out of the furnace, and come to the place where I and my nobles are:

then Shadrach, Meshach, and Abednego, came forth of the midst of the fire; as they had been cast into it by the king's order, therefore they did not presume to go out of it without the same; nor were they concerned about coming out; they had very agreeable and delightful company, and had reason to say it was good for them to be there; however, when they had the king's order, they immediately obeyed it.

Gill: Dan 3:27

And the princes, governors, and captains, and the king's counsellors, being gathered together,.... Either by the order of the king, or of their own accord, to see the miracle that was wrought:

saw these men; saw them walking in the furnace, saw them come out of it at the king's call, and saw them when they were out, and examined them thoroughly; so that they had ocular demonstration, full proof and conviction, of the truth of what was done:

upon whose bodies the fire had no power; to blister, scorch, burn, and consume them, as it has usually over the bodies of men, or any creature:

nor was an hair of their head singed; which is easily done with the weakest flame; and this must be understood of the hair of their eyebrows and beards also; see Luk 21:18,

neither were their coats changed; neither the substance, nor form, nor colour of them, but were just as they were when cast into the furnace; the same holds good of all their other garments, their interior ones, with their turbants, shoes, and stockings:

nor the smell of the fire had passed on them; as will upon persons that stay at any time in a place where there is much fire and smoke; and especially where much combustible things are burnt, as pitch, sulphur, and the like, as in furnaces; and very probably in this, which had been so vehemently heated; and yet there was no smell of it on their garments; all which serve to make the miracle the more wonderful.

Gill: Dan 3:28

Then Nebuchadnezzar spake and said,.... In the presence of his princes and prime ministers of state, and made the following confession, to the praise and glory of the true God; which was extorted from him at this time through the force of conviction; for it does not appear to be a thorough conversion; nor did he relinquish his gods, and the worship of them:

blessed be the God of Shadrach, Meshach, and Abednego; he does not call him his God, but theirs, as he had called him the God of Daniel before, Dan 2:47,

who hath sent his angel, and delivered his servants that trusted in him; the fourth man he saw in the furnace he now calls an angel of God; for the Heathens had notions of some being the messengers of the gods: this seems to favour the sense of those who think an angel is designed by the fourth person; though it does not follow that a created one must be meant; for it may be understood of the Angel of God's presence, the uncreated Angel, Jesus Christ; who, being sent by his divine Father; came and delivered these three persons from being consumed in the fire, who had in so strong a manner expressed their confidence in God, which the king now remembers and observes; see Dan 3:17,

and have changed the king's word; made it null and void, refused to obey it, knowing it was their duty to obey God rather than man; so that the king was forced to change his word, and, instead of obliging them to worship his image, blesses their God:

and yielded their bodies; freely gave them up, without any resistance, into the hands of those who were ordered by the king to take and bind them, and cast them into the furnace, to which also they readily yielded themselves: so the Septuagint and Arabic versions add, "to the fire",

that they might not serve nor worship any god except their own God; they chose rather to deliver up themselves to death, to be burnt in a furnace, than to serve any other god than the God of Israel; such was their constancy and firmness of mind; such their attachment to the true God, and their faithfulness to him.

Gill: Dan 3:29

Therefore I make a decree,.... Or, a "decree is made by me" ^w; which is as follows:

that every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego; anything indecent, blasphemous, or by way of contempt: he does not give orders that their God should be worshipped or signify that he would worship him himself, and quit his false deities; no, only that he should not be spoken against, as very probably before this time he was, to the great grief of these good men; and to whom, therefore such an edict would be grateful, though no more could be obtained; by which it was enacted, that any such person, so blaspheming and reproaching,

shall be cut to pieces, and their houses shall be made a dunghill; See Gill on Dan 2:5;

because there is no other god that can deliver after this manner; no, not even Bel himself, as was plain; for he could not deliver the men at the mouth of the furnace, that cast in these three, for they were destroyed by the force of the flame and smoke that came out; but the true God delivered the three men cast in, even in the midst of it; this was beyond all contradiction, and therefore he could not but own it.

Commentary -- Verse Notes / Footnotes

NET Notes: Dan 3:1

¹ sn The LXX introduces this chapter with the following chronological note: “in the eighteenth year of.” Such a date would place these events at about the time of the destruction of Jerusalem in 586 B.C. (cf. 2 Kgs 25:8). However, there seems to be no real basis for associating the events of Daniel 3 with this date.

² sn There is no need to think of Nebuchadnezzar’s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19; Jer 10:3-4), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar’s achievements.

³ sn According to a number of patristic authors, the image represented a deification of Nebuchadnezzar himself. This is not clear from the biblical text, however.

⁴ tn Aram “sixty cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 90 feet (27.4 m) high.

⁵ tn Aram “six cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 9 feet (2.74 m) wide.

sn The dimensions of the image (ninety feet high and nine feet wide) imply that it did not possess normal human proportions, unless a base for the image is included in the height dimension. The ancient world knew of other tall statues. For example, the Colossus of Rhodes – the huge statue of Helios which stood (ca. 280-224 B.C.) at the entrance to the harbor at Rhodes and was one of the seven wonders of the ancient world – was said to be seventy cubits (105 ft or 32 m) in height, which would make it even taller than Nebuchadnezzar’s image.

NET Notes: Dan 3:2

¹ sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.

² tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.

NET Notes: Dan 3:3

¹ tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”

NET Notes: Dan 3:4

¹ tn According to BDB 1097 s.v. כָּרוֹז the Aramaic word used here is a Greek loanword, but other scholars have argued instead for a Persian derivation (HALOT 1902 s.v. *כָּרוֹז).

² tn Aram “in strength.”

³ tn Aram “they are saying.”

NET Notes: Dan 3:5

¹ sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pÿsanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponÿyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.

² tn The imperfect Aramaic verbs have here an injunctive nuance.

NET Notes: Dan 3:6

¹ tn Aram “in that hour.”

NET Notes: Dan 3:7

¹ tn Aram “all the peoples.”

² tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew MSS, some LXX MSS, and Vulgate. Cf. vv. 5, 10, 15.

NET Notes: Dan 3:8

¹ tc This expression is absent in Theodotion.

² tn Aram “men.”

³ tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.

NET Notes: Dan 3:9

¹ tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.

² sn O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.

NET Notes: Dan 3:12

¹ sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance.

NET Notes: Dan 3:13

¹ tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.

² tn The Aramaic infinitive is active.

³ tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.

NET Notes: Dan 3:15

¹ tn Aram “hand.” So also in v. 17.

NET Notes: Dan 3:16

¹ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

² tn Aram “to return a word to you.”

NET Notes: Dan 3:17

¹ tc The ancient versions typically avoid the conditional element of v. 17.

² tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

NET Notes: Dan 3:19

¹ tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”

² tn Aram “he answered and said.”

NET Notes: Dan 3:20

¹ tn This is sometimes taken as a comparative: “[some of the] strongest.”

NET Notes: Dan 3:21

¹ sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.

² tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

NET Notes: Dan 3:22

¹ tn Aram “caused to go up.”

² tn The Aramaic verb is active.

³ tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”

NET Notes: Dan 3:23

¹ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

² sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.

NET Notes: Dan 3:24

¹ tn Aram “we threw…bound.”

² tn Aram “into the midst of.”

NET Notes: Dan 3:25

¹ sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”

NET Notes: Dan 3:26

¹ tn Aram “answered and said.”

² tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.

NET Notes: Dan 3:27

¹ tn Aram “in their bodies.”

² tn Aram “the fire did not have power.”

NET Notes: Dan 3:28

¹ tn Aram “answered and said.”

² sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).

³ tn Aram “they changed” or “violated.”

⁴ tn Aram “so that they might not.”

NET Notes: Dan 3:29

¹ tn Aram “from me is placed an edict.”

² tn Aram “speaks negligence.”

Geneva Bible: Dan 3:1

Nebuchadnezzar the king made ^{( a )} an image of gold, whose height [was] threescore cubits, [and] the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.

^{( a )} Under pretence of religion, and holiness in making an image to his idol Bel, he sought his own ambition and vain glory: and this declares that he was not touched with the true fear of God before, but that he confessed him on a sudden motion, as the wicked when they are overcome with the greatness of his works. The Greek interpreters write that this was done eighteen years after the dream, and as may appear, the King feared lest the Jews by their religion should have altered the state of his commonwealth: therefore he meant to bring all to one type of religion, and so rather sought his own peace than God's glory.

Geneva Bible: Dan 3:2

Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the ^{( b )} dedication of the image which Nebuchadnezzar the ^{( c )} king had set up.

^{( b )} Showing that the idol is not known for an idol as long as he is with workmen: but when the ceremonies and customs are recited and used, and the consent of the people is there, then they think they have made a god out of a block.

^{( c )} This was sufficient with the wicked at all times to approve their religion, if the king's authority were alleged for the establishment of it, not considering in the meantime what God's word allowed.

Geneva Bible: Dan 3:4

Then an herald cried aloud, To you it is commanded, O people, ^{( d )} nations, and languages,

^{( d )} These are the two dangerous weapons, which Satan used to fight against the children of God, the consent of the multitude, and the cruelty of the punishment. For even though some feared God, yet the multitude who consented to the wickedness persuaded them: and here the King required not an inward consent, but an outward gesture, that the Jews might by little and little learn to forget their true religion.

Geneva Bible: Dan 3:12

There are certain Jews whom thou hast set over the affairs of the province of Babylon, ^{( e )} Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.

^{( e )} It seems that they named not Daniel, because he was greatly in the king's favour, thinking if these three had been destroyed, they might have had better occasion to accuse Daniel. And this declares that this policy of erecting this image was invented by the malicious flatterers who sought nothing but the destruction of the Jews, whom they accused of rebellion and ingratitude.

Geneva Bible: Dan 3:15

^{( f )} Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; [well]: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who [is] that God that shall deliver you out of my hands?

^{( f )} Signifying that he would receive them to grace if they would now obey his decree.

Geneva Bible: Dan 3:16

Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we ^{( g )} [are] not careful to answer thee in this matter.

^{( g )} For they would have done injury to God, if they would have doubted in this holy cause, and therefore they say that they are resolved to die for God's cause.

Geneva Bible: Dan 3:17

If it be [so], our God whom we serve is ^{( h )} able to deliver us from the burning fiery furnace, and he will deliver [us] out of thine hand, O king.

^{( h )} They have two points as their foundation: first on the power and providence of God over them, and second on their cause, which was God's glory, and the testifying of his true religion with their blood. And so they make open confession, that they will not so much as outwardly consent to idolatry.

Geneva Bible: Dan 3:19

Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: [therefore] he spake, and commanded that they should heat the furnace one seven ^{( i )} times more than it was wont to be heated.

^{( i )} This declares that the more that tyrants rage, and the more crafty they show themselves in inventing strange and cruel punishments, the more is God glorified by his servants, to whom he gives patience and constancy to abide the cruelty of their punishment. For either he delvers them from death, or else for this life gives them better.

Geneva Bible: Dan 3:25

He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the ^{( k )} Son of God.

^{( k )} For the angels were called the sons of God because of their excellency. Therefore the king called this angel whom God sent to comfort his own in these great torments, the son of God.

Geneva Bible: Dan 3:26

Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, [and] spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come [hither]. Then Shadrach, Meshach, and Abednego, ^{( l )} came forth of the midst of the fire.

^{( l )} This commends their obedience to God, that they would not because of any fear depart out of this furnace until the appointed time, as Noah remained in the ark, until the Lord called him forth.

Geneva Bible: Dan 3:28

[Then] Nebuchadnezzar spake, and said, ^{( m )} Blessed [be] the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

^{( m )} He was moved by the greatness of the miracle to praise God, but his heart was not touched. And here we see that miracles are not sufficient to convert men to God, but that doctrine most chiefly be joined with them, without which there can be no faith.

Geneva Bible: Dan 3:29

Therefore I make a decree, That every people, nation, and language, which speak ^{( n )} any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.

^{( n )} If this heathen king moved by God's Spirit would punish blasphemy, and made a law and set a punishment for such transgressors, much more ought all they that profess religion make sure that such impiety does not happen, lest according as their knowledge and responsibility is greater, so they suffer double punishment.

Commentary -- Verse Range Notes

TSK Synopsis: Dan 3:1-30

1 Nebuchadnezzar dedicates a golden image in Dura.

8 Shadrach, Meshach, and Abednego are accused for not worshipping the image.

13 They being threatened, make a good confession.

19 They are cast into the furnace,

24 from which God delivers them.

28 Nebuchadnezzar seeing the miracle blesses God, and advances them.

Maclaren: Dan 3:13-25

Harmless Fires

Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. 14. Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? 15. Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? 16. Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. 17. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us out of thine hand, O king. 18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. 19. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. 20. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. 21. Then these men were bound in their coats, their hosen, and their hats, and their ether garments, and were cast into the midst of the burning fiery furnace. 22. Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. 23. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. 24. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. 25. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.'--Daniel 3:13-25.

THE way in which the Chaldeans' describe the three recusants, betrays their motive in accusing them. Certain Jews whom thou hast set over the affairs of the province of Babylon' could not but be envied and hated, since their promotion wounded both national pride and professional jealousy. The form of the accusation was skilfully calculated to rouse a despot's rage. They have not regarded thee' is the head and front of their offending. The inflammable temper of the king blazed up according to expectation, as is the way with tyrants. His passion of rage is twice mentioned (Daniel 3:13-19), and in one of the instances, is noted as distorting his features. What a picture of ungoverned fury as of one who had never been thwarted I It is the true portrait of an Eastern despot.

Where was Daniel in this hour of danger? His absence is not accounted for, and conjecture is useless; but the fact that he has no share in the incident seems to raise a presumption in favour of the disputed historical character of the Book, which, if it had been fiction, could scarcely have left its hero out of so brilliant an instance of faithfulness to Jehovah.

Nebuchadnezzar's vehement address to the three culprits is very characteristic and instructive. Fixed determination to enforce his mandate, anger which breaks into threats that were by no means idle, and a certain wish to build a bridge for the escape of servants who had done their work well, are curiously mingled in it. His question, best rendered as in the Revised Version, Is it of purpose, that ye' do so and so? seems meant to suggest that they may repair their fault by pleading inadvertence, accident, or the like, and that He will accept the transparent excuse. The renewed offer of an opportunity of worship does not say what will happen should they obey; and the omission makes the clause more emphatic, as insisting on the act, and slurring over the self-evident result.

On the other hand, in the next clause the act is slightly touched (if ye worship not'); and all the stress comes on the grim description of the consequence. This monarch, who has been accustomed to bend men's wills like reeds, tries to shake these three obstinate rebels by terror, and opens the door of the furnace, as it were, to let them hear it roar. He finishes with a flash of insolence which, if not blasphemy, at least betrays his belief that he was stronger than any god of his conquered subject peoples.

But the main point to notice in this speech is the unconscious revelation of his real motive in demanding the act of worship. The crime of the three was not that they worshipped wrongly, but that they disobeyed Nebuchadnezzar. He speaks of my gods,' and of the image which I have set up.' Probably it was an image of the god of the Babylonian pantheon whom he took for his special patron, and was erected in commemoration of some victorious campaign.

At all events, the worship required was an act of obedience to him, and to refuse it was rebellion. Idolatry is tolerant of any private opinions about gods, and intolerant of any refusal to obey authority in worship. So the early Christians were thrown to the lions, not because they worshipped Jesus, but because they would not sacrifice at the Emperor's command. It is not only heathen rulers who have confounded the spheres of civil and religious obedience. Nonconformity in England was long identified with disloyalty; and in many so- called Christian countries to-day a man may think what he likes, and worship as he pleases in his chamber, if only he will decently comply with authority and pretend to unite in religious ceremonies, which those who appoint and practise them observe with tongue in cheek.

But we may draw another lesson from this truculent apostle of his god. He is not the only instance of apparent religious zeal which is at bottom nothing but masterfulness. You shall worship my god, not because he is God, but because he is mine.' That is the real meaning of a great deal which calls itself Zeal for the Lord.' The zealot's own will, opinions, fancies, are crammed down other people's throats, and the insult in not thinking or worshipping as he does, is worse in his eyes than the offence against God.

The kind of furnace in which recusants are roasted has changed since Nebuchadnezzar's time, and what is called persecution for religion is out of fashion now. But every advance in the application of Christian principle to social and civil life brings a real martyrdom on its advocates. Every audacious refusal to bow to the habits or opinions of the majority, is visited by consequences which only the martyr spirit will endure. Despots have no monopoly of imperious intolerance. A democracy is more cruel and more impatient of singularity, and especially of religious singularity, than any despot.

England and America have no need to fear the old forms of religious persecution. In both, a man may profess and proclaim any kind of religion or of no religion. But in both, the advance guard of the Christian Church, which seeks to apply Christ's teachings more rigidly to individual and social life, has to face obloquy, ostracism, misrepresentation, from the world and the fossil church, for not serving their gods, nor worshipping the golden image which they have set up. Martyrs will be needed and persecutors will exist tin the world is Christian.

How did the three confessors meet this rumble of thunder about their ears? The quiet determination of their reply is very striking and beautiful. It is perfectly loyal, and perfectly unshaken. We have no need to answer thee' (Revised Version). It is in sitting at Rome and striving with the Pope.' Nebuchadnezzar's palace was not precisely the place to dispute with Nebuchadnezzar; and as his logic was only Do as I bid you, or burn,' the sole reply possible was,' We will not do as you bid, and we will burn.' The If' which is immediately spoken is already in the minds of the speakers, when they say that they do not need to answer. They think that God will take up the taunt which ended the king's tirade. Beautifully they are silent, and refer the blusterer to God, whose voice they believe that He will hear in His deed. But Thou shalt answer, Lord, for me,' is the true temper of humble faith, dumb before power as a sheep before her shearers, and yet confident that the meek will not be left unvindicated. Let us leave ourselves in God's hands; and when conscience accuses, or the world maligns or threatens, let us be still, and feel that we have One to speak for us, and so we may hold our peace.

The rendering of Daniel 3:17 is doubtful, but the general meaning is clear. The brave speakers have hope that God will rebuke the king's taunt, and will prove Himself to be able to deliver out of his hand. So they repeat his very words with singular boldness, and contradict him to his face. They have no absolute certainty of deliverance, but whether it comes or not will make no manner of difference to them. They have absolute certainty as to duty; and so they look the furious tyrant right in the eyes, and quietly say, We will not serve thy gods.' Nothing like that had ever been heard in those halls.

Duty is sovereign. The obligation to resist all temptations to go against conscience is unaffected by consequences. There may be hope that God will not suffer us to be harmed, but whether He does or not should make no difference to our fixed resolve. That temper of lowly faith and inflexible faithfulness which these Hebrews showed in the supreme moment, when they took their lives in their hands, may be as nobly illustrated in the small difficulties of our peaceful lives. The same laws shape the curves of the tiny ripples in a basin and of the Atlantic rollers. No man who cannot say I will not' in the face of frowns and dangers, be they what they may, and stick to it, will do his part, He who has conquered regard for personal consequences, and does not let them deflect his course a hairsbreadth, is lord of the world.

How small Nebuchadnezzar was by the side of his three victims! How empty his threats to men who cared nothing whether they burned or not, so long as they did not apostatise! What can the world do against a man who says,' It is all one to me whether I live or die; I will not worship at your shrines?' The fire of the furnace is but painted flames to such an one.

The savage punishment intended for the audacious rebels is abundantly confirmed as common in Babylon by the inscriptions, which may he seen quoted by many commentators. The narrative is exceedingly graphic. We see the furious king, with features inflamed with passion. We hear his hoarse, angry orders to heat the furnace seven times hotter, which he forgot would be a mercy, as shortening the victims' agonies. We see the swift execution of the commands, and the unresisting martyrs bound as they stood, and dragged away by the soldiers to the near furnace, the king following. Its shape is a matter of doubt. Probably the three were thrown in from above, and so the soldiers were caught by the flames.

And these three men, fell down bound into the midst of the burning fiery furnace.' Their helplessness and desperate condition are pathetically suggested by that picture, which might well be supposed to be the last of them that mortal eyes would see. Down into the glowing mass, like chips of wood into Vesuvius, they sank. The king sitting watching, to glut his fury by the sight of their end, had some way of looking into the core of the flames.

The story shifts its point of view with very picturesque abruptness after Daniel 3:23. The vaunting king shall tell what he saw, and thereby convict himself of insolent folly in challenging any god' to deliver out of his hand. He alone seems to have seen the sight, which he tells to his courtiers. The bonds were gone, and the men walking free in the fire, as if it had been their element. Three went in bound, four walk there at large; and the fourth is like a son of the gods,' by which expression Nebuchadnezzar can have meant nothing more than he had learned from his religion; namely, that the gods had offspring of superhuman dignity. He calls the same person an angel in Daniel 3:28. He speaks there as the three would have spoken, and here as Babylonian mythology spoke.

But the great lesson to be gathered from this miracle of deliverance is simply that men who sacrifice themselves for God find in the sacrifice abundant blessing. They may, or may not, be delivered from the external danger. Peter was brought out of prison the night before his intended martyrdom; James, the brother of John, was slain with the sword, but God was equally near to both, and both were equally delivered from Herod and from all the expectation of the people of the Jews.' The disposal of the outward event is in His hands, and is a comparatively small matter. But no furnace into which a man goes because he will be true to God, and will not yield up his conscience, is a tenth part so hot as it seems, and it will do no real harm. The fire burns bonds, but not Christ's servants, consuming many things that entangled, and setting them free. I will walk at liberty: for I seek Thy precepts '--even if we have to walk in the furnace. No trials faced in obedience to God will be borne alone. When thou passest through the waters, I will be with thee; when thou walkest through the fire, thou shalt not be burned.'

The form which Nebuchadnezzar saw amid the flame, as invested with more than human majesty, may have been but one of the ministering spirits sent forth to minister to the martyrs--the embodiment of the divine power which kept the flames from kindling upon them. But we have Jesus for our Companion in all trials, and His presence makes it possible for us to pass over hot ploughshares with unblistered feet; to bathe our hands in fire and not feel the pain; to accept the sorest consequences of fidelity to Him, and count them as not worthy to be compared with the glory which shall be revealed,' and is made more glorious through these light afflictions. A present Christ will never fail His servants, and will make the furnace cool even when its fire is fiercest.

MHCC: Dan 3:1-7

In the height of the image, about thirty yards, probably is included a pedestal, and most likely it was only covered with plates of gold, not a solid mass of that precious metal. Pride and bigotry cause men to require their subjects to follow their religion, whether right or wrong, and when worldly interest allures, and punishment overawes, few refuse. This is easy to the careless, the sensual, and the infidel, who are the greatest number; and most will go their ways. There is nothing so bad which the careless world will not be drawn to by a concert of music, or driven to by a fiery furnace. By such methods, false worship has been set up and maintained.

MHCC: Dan 3:8-18

True devotion calms the spirit, quiets and softens it, but superstition and devotion to false gods inflame men's passions. The matter is put into a little compass, Turn, or burn. Proud men are still ready to say, as Nebuchadnezzar, Who is the Lord, that I should fear his power? Shadrach, Meshach, and Abednego did not hesitate whether they should comply or not. Life or death were not to be considered. Those that would avoid sin, must not parley with temptation when that to which we are allured or affrighted is manifestly evil. Stand not to pause about it, but say, as Christ did, Get thee behind me, Satan. They did not contrive an evasive answer, when a direct answer was expected. Those who make their duty their main care, need not be anxious or fearful concerning the event. The faithful servants of God find him able to control and overrule all the powers armed against them. Lord, if thou wilt, thou canst. If He be for us, we need not fear what man can do unto us. God will deliver us, either from death or in death. They must obey God rather than man; they must rather suffer than sin; and must not do evil that good may come. Therefore none of these things moved them. The saving them from sinful compliance, was as great a miracle in the kingdom of grace, as the saving them out of the fiery furnace was in the kingdom of nature. Fear of man and love of the world, especially want of faith, make men yield to temptation, while a firm persuasion of the truth will deliver them from denying Christ, or being ashamed of him. We are to be meek in our replies, but we must be decided that we will obey God rather than man.

MHCC: Dan 3:19-27

Let Nebuchadnezzar heat his furnace as hot as he can, a few minutes will finish the torment of those cast into it; but hell-fire tortures, and yet does not kill. Those who worshipped the beast and his image, have no rest, no pause, no moment free from pain, Rev 14:10, Rev 14:11. Now was fulfilled in the letter that great promise, Isa 43:2, When thou walkest through the fire, thou shalt not be burned. Leaving it to that God who preserved them in the fire, to bring them out, they walked up and down in the midst, supported and encouraged by the presence of the Son of God. Those who suffer for Christ, have his presence in their sufferings, even in the fiery furnace, and in the valley of the shadow of death. Nebuchadnezzar owns them for servants of the most high God; a God able to deliver them out of his hand. It is our God only is the consuming fire, Heb 12:29. Could we but see into the eternal world, we should behold the persecuted believer safe from the malice of his foes, while they are exposed to the wrath of God, and tormented in unquenchable fires.

MHCC: Dan 3:28-30

What God did for these his servants, would help to keep the Jews to their religion while in captivity, and to cure them of idolatry. The miracle brought deep convictions on Nebuchadnezzar. But no abiding change then took place in his conduct. He who preserved these pious Jews in the fiery furnace, is able to uphold us in the hour of temptation, and to keep us from falling into sin.

Matthew Henry: Dan 3:1-7

We have no certainty concerning the date of this story, only that if this image, which Nebuchadnezzar dedicated, had any relation to that which he dreamed of, it is probable that it happened not long after that; some reckon it to be about the seventh year of Nebuchadnezzar, a year before Jehoiachin's captivity, in which Ezekiel was carried away. Observe,

I. A golden image set up to be worshipped. Babylon was full of idols already, yet nothing will serve this imperious prince but they must have one more; for those who have forsaken the one only living God, and begin to set up many gods, will find the gods they set up so unsatisfying, and their desire after them so insatiable, that they will multiply them without measure, wander after them endlessly, and never know when they have sufficient. Idolaters are fond of novelty and variety. They choose new gods. Those that have many will wish to have more. Nebuchadnezzar the king, that he might exert the prerogative of his crown, to make what god he thought fit, set up this image, Dan 3:1. Observe, 1. The valuableness of it; it was an image of gold, not all gold surely; rich as he was, it is probable that he could not afford that, but overlaid with gold. Note, The worshippers of false gods are not wont to mind charges in setting up images and worshipping them; they lavish gold out of the bag for that purpose (Isa 46:6), which shames our niggardliness in the worship of the true God. 2. The vastness of it; it was threescore cubits high and six cubits broad. It exceeded the ordinary stature of a man fifteen times (for that is reckoned but four cubits, or six feet), as if its being monstrous would make amends for its being lifeless. But why did Nebuchadnezzar set up this image? Some suggest that it was to clear himself from the imputation of having turned a Jew, because he had lately spoken with great honour of the God of Israel and had preferred some of his worshippers. Or perhaps he set it up as an image of himself, and designed to be himself worshipped in it. Proud princes affected to have divine honours paid them; Alexander did so, pretending himself to be the son of Jupiter Olympius. He was told that in the image he had seen in his dream he was represented by the head of gold, which was to be succeeded by kingdoms of baser metal; but here he sets up to be himself the whole image, for he makes it all of gold. See here, (1.) How the good impressions that were then made upon him were quite lost, and quickly. He then acknowledged that the God of Israel is of a truth a God of gods and a Lord of kings; and yet now, in defiance of the express law of that God, he sets up an image to be worshipped, not only continues in his former idolatries, but contrives new ones. Note, Strong convictions often come short of a sound conversion. Many a pang have owned the absurdity and dangerousness of sin, and yet have gone on in it. (2.) How that very dream and the interpretation of it, which then made such good impressions upon him, now had a quite contrary effect. Then it made him fall down as a humble worshipper of God; now it made him set up for a bold competitor with God. Then he thought it a great thing to be the golden head of the image, and owned himself obliged to God for it; but, his mind rising with his condition, now he thinks that too little, and, in contradiction to God himself and his oracle, he will be all in all.

II. A general convention of the states summoned to attend the solemnity of the dedication of this image, Dan 3:2, Dan 3:3. Messengers are despatched to all parts of the kingdom to gather together the princes, dukes, and lords, all the peers of the realm, with all officers civil and military, the captains and commanders of the forces, the judges, the treasurers or general receivers, the counsellors, and the sheriffs, and all the rulers of the provinces; they must all come to the dedication of this image upon pain and peril of what shall fall thereon. He summons the great men, for the great honour of his idol; it is therefore mentioned to the glory of Christ that kings shall bring presents unto him. If he can bring them to pay homage to his golden image, he doubts not but the inferior people will follow of course. In obedience to the king's summons all the magistrates and officers of that vast kingdom leave the services of their particular countries, and come to Babylon, to the dedication of this golden image; long journeys many of them took, and expensive ones, upon a very foolish errand; but, as the idols are senseless things, such are the worshippers.

III. A proclamation made, commanding all manner of persons present before the image, upon the signal given, to fall down prostrate, and worship the image, under the style and title of The golden image which Nebuchadnezzar the king has set up. A herald proclaims this aloud throughout this vast assembly of grandees, with their numerous train of servants and attendants, and a great crowd of people, no doubt, that were not sent for; let them all take notice, 1. That the king does strictly charge and command all manner of persons to fall down and worship the golden image; whatever other gods they worship at other times, now they must worship this. 2. That they must all do this just at the same time, in token of their communion with each other in this idolatrous service, and that, in order hereunto, notice shall be given by a concert of music, which would likewise serve to adorn the solemnity and to sweeten and soften the minds of those that were loth to yield and bring them to comply with the king's command. This mirth and gaiety in the worship would be very agreeable to carnal sensual minds, that are strangers to that spiritual worship which is due to God who is a spirit.

IV. The general compliance of the assembly with this command, Dan 3:7. They heard the sound of the musical instruments, both wind-instruments and hand-instruments, the cornet and flute, with the harp, sackbut, psaltery, and dulcimer, the melody of which they thought was ravishing (and fit enough it was to excite such a devotion as they were then to pay), and immediately they all, as one man, as soldiers that are wont to be exercised by beat of drum, all the people, nations, and languages, fell down and worshipped the golden image. And no marvel when it was proclaimed, That whosoever would not worship this golden image should be immediately thrown into the midst of a burning fiery furnace, ready prepared for that purpose, Dan 3:6. Here were the charms of music to allure them into a compliance and the terrors of the fiery furnace to frighten them into a compliance. Thus beset with temptation, they all yielded. Note, That way that sense directs the most will go; there is nothing so bad which the careless world will not be drawn to by a concert of music, or driven to by a fiery furnace. And by such methods as these false worship has been set up and maintained.

Matthew Henry: Dan 3:8-18

It was strange that Shadrach, Meshach, and Abednego, would be present at this assembly, when, it is likely, they knew for what intent it was called together. Daniel, we may suppose, was absent, either his business calling him away or having leave from the king to withdraw, unless we suppose that he stood so high in the king's favour that none durst complain of him for his noncompliance. But why did not his companions keep out of the way? Surely because they would obey the king's orders as far as they could, and would be ready to bear a public testimony against this gross idolatry. They did not think it enough not to bow down to the image, but, being in office, thought themselves obliged to stand up against it, though it was the image which the king their master set up, and would be a golden image to those that worshipped it. Now,

I. Information is brought to the king by certain Chaldeans against these three gentlemen that they did not obey the king's edict, Dan 3:8. Perhaps these Chaldeans that accused them were some of those magicians or astrologers that were particularly called Chaldeans (Dan 2:2, Dan 2:4) who bore a grudge to Daniel's companions for his sake, because he had eclipsed them, and so had these companions. They by their prayers had obtained the mercy which saved the lives of these Chaldeans, and, behold, how they requite them evil for good! for their love they are their adversaries. Thus Jeremiah stood before God, to speak good for those who afterwards dug a pit for his life, Jer 18:20. We must not think it strange if we meet with such ungrateful men. Or perhaps they were such of the Chaldeans as expected the places to which they were advanced, and envied them their preferments; and who can stand before envy ? They appeal to the king himself concerning the edict, with all due respect to his majesty, and the usual compliment, O king! live forever (as if they aimed at nothing but his honour, and to serve his interest, when really they were putting him upon that which would endanger the ruin of him and his kingdom); they beg leave, 1. To put him in mind of the law he had lately made, That all manner of persons, without exception of nation or language, should fall down and worship this golden image; they put him in mind also of the penalty which by the law was to be inflicted upon recusants, that they were to be cast into the midst of the burning fiery furnace, Dan 3:10, Dan 3:11. It cannot be denied but that this was the law; whether a righteous law or no ought to be considered. 2. To inform him that these three men, Shadrach, Meshach, and Abednego, had not conformed to this edict, Dan 3:12. It is probable that Nebuchadnezzar had no particular design to ensnare them in making the law, for then he would himself have had his eye upon them, and would not have needed this information; but their enemies, that sought an occasion against them, laid hold on this, and were forward to accuse them. To aggravate the matter, and incense the king the more against them, (1.) They put him in mind of the dignity to which the criminals had been preferred. Though they were Jews, foreigners, captives, men of a despised nation and religion, yet the king had set them over the affairs of the province of Babylon. It was therefore very ungrateful, and an insufferable piece of insolence, for them to disobey the king's command, when they had shared so much of the king's favour. And, besides, the high station they were in would make their refusal the more scandalous; it would be a bad example, and have a bad influence upon others; and therefore it was necessary that it should be severely animadverted upon. Thus princes that are incensed enough against innocent people commonly have but too many about them who do all they can to make them worse. (2.) They suggest that it was done maliciously, contumaciously, and in contempt of him and his authority: "They have set no regard upon thee; for they serve not the gods which thou servest, and which thou requirest them to serve, nor worship the golden image which thou hast set up. "

II. These three pious Jews are immediately brought before the king, and arraigned and examined upon this information. Nebuchadnezzar fell into a great passion, and in his rage and fury commanded them to be seized, Dan 3:13. How little was it the honour of this mighty prince that he had rule over so many nations when at the same time he had no rule over his own spirit, that there were so many who were subjects and captives to him when he was himself a perfect slave to his own brutish passions and led captive by them! How unfit was he to rule reasonable men who could not himself be ruled by reason! It needed not be a surprise to him to hear that these three men did not now serve his gods, for he knew very well they never had served them, and that their religion, which they had always adhered to, forbade them to do it. Nor had he any reason to think that they designed any contempt of his authority, for they had in all instances shown themselves respectful and dutiful to him as their prince. But it was especially unseasonable at this time, when he was in the midst of his devotions, dedicating his golden image, to be in such a rage and fury, and so much to discompose himself. The discretion of a man, one would think, should at least have deferred this anger. True devotion calms the spirit, quiets and meekens it; but superstition, and a devotion to false gods, inflame men's passions, inspire them with rage, and fury, and turn them into brutes. The wrath of a king is as the roaring of a lion; so was the wrath of this king; and yet, when he was in such a heat, these three men were brought before him, and appeared with an undaunted courage, and unshaken constancy.

III. The case is laid before them in short, and it is put to them whether they will comply or no. 1. The king asked them whether it was true that they had not worshipped the golden image when others did, Dan 3:14. " Is it of purpose? "so some read it. "Was it designedly and deliberately done, or was it only through inadvertency, that you have not served my gods? What! you that I have nourished and brought up, that have been educated and maintained at my charge, that I have been so kind to and done so much for, you that have been in such reputation for wisdom, and therefore should better have known your duty to your prince; what! do not you serve my gods nor worship the golden image which I have set up? "Note, The faithfulness of God's servants to him has often been the wonder of their enemies and persecutors, who think it strange that they run not with them to the same excess of riot. 2. He was willing to admit them to a new trial; if they did on purpose not do it before, yet, it may be, upon second thoughts, they will change their minds; it is therefore repeated to them upon what terms they now stand, Dan 3:15. (1.) The king is willing that music shall play again, only for their sakes, to soften them into a compliance; and if they will not, like the deaf adder, stop their ears, but will hearken to the voice of the charmers and will worship the golden image, well and good; their former omission shall be pardoned. But, (2.) The king is resolved, if they persist in their refusal, that they shall immediately be cast into the fiery furnace, and shall not have so much as an hour's reprieve. Thus does the matter lie in a little compass - Turn, or burn; and, because he knew they buoyed themselves up in their refusal with a confidence in their God, he insolently set him a defiance: " And who is that God that shall deliver you out of my hands? Let him, if he can."Now he forgot what he himself once owned, that their God was a God of gods and a Lord of kings, Dan 2:47. Proud men are still ready to say, as Pharaoh, Who is the Lord that I should obey his voice? or, as Nebuchadnezzar, Who is the Lord, that I should fear his power?

IV. They give in their answer, which they all agree in, that they still adhere to their resolution not to worship the golden image, Dan 3:16-18. We have here such an instance of fortitude and magnanimity as is scarcely to be paralleled. We call these the three children (and they were indeed young men ), but we should rather call them the three champions, the first three of the worthies of God's kingdom among men. They did not break out into any intemperate heat or passion against those that did worship the golden image, did not insult or affront them; nor did they rashly thrust themselves upon the trial, or go out of their way to court martyrdom; but, when they were duly called to the fiery trial, they acquitted themselves bravely, with a conduct and courage that became sufferers for so good a cause. The king was not so daringly bad in making this idol, but they were as daringly good in witnessing against it. They keep their temper admirably well, do not call the king a tyrant or an idolater (the cause of God needs not the wrath of man), but, with an exemplary calmness and sedateness of mind, they deliberately give in their answer, which they resolve to abide by. Observe,

1. Their gracious and generous contempt of death, and the noble negligence with which they look upon the dilemma that they are put to: O Nebuchadnezzar! we are not careful to answer thee in this matter. They do not in sullenness deny him an answer, nor stand mute; but they tell him that they are in no care about it. There needs not an answer (so some read it); they are resolved not to comply, and the king is resolved they shall die if they do not; the matter therefore is determined, and why should it be disputed? But it is better read, " We want not an answer for thee, nor have it to seek, but come prepared."(1.) They needed no time to deliberate concerning the matter of their answer; for they did not in the least hesitate whether they should comply or no. It was a matter of life and death, and one would think they might have considered awhile before they had resolved; life is desirable, and death is dreadful. But when the sin and duty that were in the case were immediately determined by the letter of the second commandment, and no room was left to question what was right, the life and death that were in the case were not to be considered. Note, Those that would avoid sin must not parley with temptation. When that which we are allured or affrighted to is manifestly evil the motion is rather to be rejected with indignation and abhorrence than reasoned with; stand not to pause about it, but say, as Christ has taught us, Get thee behind me, Satan. (2.) They needed no time to contrive how they should word it. While they were advocates for God, and were called out to witness in his cause, they doubted not but it should be given them in that same hour what they should speak, Mat 10:19. They were not contriving an evasive answer, when a direct answer was expected from them; no, nor would they seem to court the king not to insist upon it. Here is nothing in their answer that looks like compliment; they begin not, as their accusers did, with, O king! live for ever, no artful insinuation, ad captandam benevolentiam - to put him into a good humour, but every thing that is plain and downright: O Nebuchadnezzar! we are not careful to answer thee. Note, Those that make their duty their main care need not be careful concerning the event.

2. Their believing confidence in God and their dependence upon him, Dan 3:17. It was this that enabled them to look with so much contempt upon death, death in pomp, death in all its terrors: they trusted in the living God, and by that faith chose rather to suffer than to sin; they therefore feared not the wrath of the king, but endured, because by faith they had an eye to him that is invisible (Heb 11:25, Heb 11:27): " If it be so, if we are brought to this strait, if we must be thrown into the fiery furnace unless we serve thy gods, know then,"(1.) "That though we worship not thy gods yet we are not atheists; there is a God whom we can call ours, to whom we faithfully adhere."(2.) "That we serve this God; we have devoted ourselves to his honour; we employ ourselves in his work, and depend upon him to protect us, provide for us, and reward us."(3.) "That we are well assured that this God is able to deliver us from the burning fiery furnace; whether he will or no, we are sure that he can either prevent our being cast into the furnace or rescue us out of it."Note, The faithful servants of God will find him a Master able to bear them out in his service, and to control and overrule all the powers that are armed against them. Lord, if thou wilt, thou canst. (4.) "That we have reason to hope he will deliver us, "partly because, in such a vast appearance of idolaters, it would be very much for the honour of his great name to deliver them, and partly because Nebuchadnezzar had defied him to do it - Who is that God that shall deliver you? God sometimes appears wonderfully for the silencing of the blasphemies of the enemy, as well as for the answering of the prayers of his people, Psa 74:18-22; Deu 32:27. "But, if he do not deliver us from the fiery furnace, he will deliver us out of thy hand. "Nebuchadnezzar can but torment and kill the body, and after that, there is no more that he can do; then they are got out of his reach, delivered out of his hand. Note, Good thoughts of God, and a full assurance that he is with us while we are with him, will help very much to carry us through sufferings; and, if he be for us, we need not fear what man can do unto us; let him do his worst. God will deliver us either from death or in death.

3. Their firm resolution to adhere to their principles, whatever might be the consequence (Dan 3:18): " But, if not, though God should not think fit to deliver us from the fiery furnace (which yet we know he can do), if he should suffer us to fall into thy hand, and fall by thy hand, yet be it known unto thee, O king! we will not serve these gods, though they are thy gods, nor worship this golden image, though thou thyself hast set it up. "They are neither ashamed nor afraid to own their religion, and tell the king to his face that they do not fear him, they will not yield to him; had they consulted with flesh and blood, much might have been said to bring them to a compliance, especially when there was no other way of avoiding death, so great a death. (1.) They were not required to abjure their own God, or to renounce his worship, no, nor by any verbal profession or declaration to own this golden image to be a god, but only to bow down before it, which they might do with a secret reserve of their hearts for the God of Israel, inwardly detesting this idolatry, as Naaman bowed in the house of Rimmon. (2.) They were not to fall into a course of idolatry; it was but one single act that was required of them, which would be done in a minute, and the danger was over, and they might afterwards declare their sorrow for it. (3.) The king that commanded it had an absolute power; they were under it, not only as subjects, but as captives; and, if they did it, it was purely by coercion and duress, which would serve to excuse them. (4.) He had been their benefactor, had educated and preferred them, and in gratitude to him they ought to go as far as they could, though it were to strain a point, a point of conscience. (5.) They were now driven into a strange country, and to those that were so driven out it was, in effect, said, Go, and serve other gods, 1Sa 26:19. It was taken for granted that in their disposition they would serve other gods, and it was made a part of the judgment, Deu 4:28. They might be excused if they should go down the stream, when it is so strong. (6.) Did not their kings, and their princes, and their fathers, yea, and their priests too, set up idols even in God's temple, and worship them there, and not only bow down to them, but erect altars, burn incense, and offer sacrifices, even their own children, to them? Did not all the ten tribes, for many ages, worship gods of gold at Dan and Bethel? And shall they be more precise than their fathers? Communis error facit jus - What all do must be right. (7.) If they should comply, they would save their lives and keep their places, and so be in a capacity to do a great deal of service to their brethren in Babylon, and to do it long; for they were young men, and rising men. But there is enough in that one word of God wherewith to answer and silence these and many more such like carnal reasonings: Thou shalt not bow down thyself to any images, nor worship them. They know they must obey God rather than man; they must rather suffer than sin, and must not do evil that good may come. And therefore none of these things move them; they are resolved rather to die in their integrity than live in their iniquity. While their brethren, who yet remained in their own land, were worshipping images by choice, they in Babylon would not be brought to it by constraint, but, as if they were good by antiperistasis, were most zealous against idolatry in an idolatrous country. And truly, all things considered, the saving of them from this sinful compliance was as great a miracle in the kingdom of grace as the saving of them out of the fiery furnace was in the kingdom of nature. These were those who formerly resolved not to defile themselves with the king's meat, and now they as bravely resolve not to defile themselves with his gods. Note, A stedfast self-denying adherence to God and duty in less instances will qualify and prepare us for the like in greater. And in this we must be resolute, never, under any pretence whatsoever, to worship images, or to say "A confederacy"with those that do so.

Matthew Henry: Dan 3:19-27

In these verses we have,

I. The casting of these three faithful servants of God into the fiery furnace. Nebuchadnezzar had himself known and owned so much of the true God that, one would have thought, though his pride and vanity induced him to make this golden image, and set it up to be worshipped, yet what these young men now said (whom he had formerly found to be wiser than all his wise men) would revive his convictions, and at least engage him to excuse them; but it proved quite otherwise. 1. Instead of being convinced by what they said, he was exasperated, and made more outrageous, Dan 3:19. It made him full of fury, and the form of his visage was changed against these men. Note, Brutish passions the more they are indulged the more violent they grow, and even change the countenance, to the great reproach of the wisdom and reason of a man. Nebuchadnezzar, in this heat, exchanged the awful majesty of a prince upon his throne, or a judge upon the bench, for the frightful fury of a wild bull in a net. Would men in a passion but view their faces in a glass, they would blush at their own folly and turn all their displeasure against themselves. 2. Instead of mitigating their punishment, in consideration of their quality and the posts of honour they were in, he ordered it to be heightened, that they should heat the furnace seven times more than it was wont to be heated for other malefactors, that is, that they should put seven times more fuel to it, which, though it would not make their death more grievous, but rather dispatch them sooner, was designed to signify that the king looked upon their crime as seven times more heinous than the crimes of others, and so made their death more ignominious. But God brought glory to himself out of this foolish instance of the tyrant's rage; for, though it would not have made their death the more grievous, yet it did make their deliverance much the more illustrious. 3. He ordered them to be bound in their clothes, and cast into the midst of the burning fiery furnace, which was done accordingly, Dan 3:20, Dan 3:21. They were bound, that they might not struggle, or make any resistance, were bound in their clothes, for haste, or that they might be consumed the more slowly and gradually. But God's providence ordered it for the increase of the miracle, in that their clothes were not so much as singed. They were bound in their coats or mantles, their hosen or breeches, and their hats or turbans, as if, in detestation of their crime, they would have their clothes to be burnt with them. What a terrible death was this - to be cast bound into the midst of a burning fiery furnace! Dan 3:23. It makes one's flesh tremble to think of it, and horror to take hold on one. It is amazing that the tyrant was so hard-hearted as to inflict such a punishment, and that the confessors were so stout-hearted as to submit to it rather than sin against God. But what is this to the second death, to that furnace into which the tares shall be cast in bundles, to that lake which burns eternally with fire and brimstone? Let Nebuchadnezzar heat his furnace as hot as he can, a few minutes will finish the torment of those who are cast into it; but hell-fire tortures and does not kill. The pain of damned sinners is more exquisite, and the smoke of their torment ascends for ever and ever, and those have no rest, no intermission, no cessation of their pains, who have worshipped the beast and his image (Rev 14:10, Rev 14:11), whereas their pain would be soon over that were cast into this furnace for not worshipping this Babylonian beast and his image. 4. It was a remarkable providence that the men, the mighty men, that bound them, and threw them into the furnace, were themselves consumed or suffocated by the flame, Dan 3:22. The king's commandment was urgent, that they should dispatch them quickly, and be sure to do it effectually; and therefore they resolved to go to the very mouth of the furnace, that they might throw them into the midst of it, but they were in such haste that they would not take time to arm themselves accordingly. The apocryphal additions to Daniel say that the flame ascended forty-nine cubits above the mouth of the furnace. Probably God ordered it so that the wind blew it directly upon them with such violence that it smothered them. God did thus immediately plead the cause of his injured servants, and take vengeance for them on their persecutors, whom he punished, not only in the very act of their sin, but by it. But these men were only the instruments of cruelty; he that bade them do it had the greater sin; yet they suffered justly for executing an unjust decree, and it is very probable that they did it with pleasure and were glad to be so employed. Nebuchadnezzar himself was reserved for a further reckoning. There is a day coming when proud tyrants will be punished, not only for the cruelties they have been guilty of, but for employing those about them in their cruelties, and so exposing them to the judgments of God.

II. The deliverance of these three faithful servants of God out of the furnace. When they were cast bound into the midst of that devouring fire we might well conclude that we should hear no more of them, that their very bones would be calcined; but, to our amazement, we here find that Shadrach, Meshach, and Abednego, are yet alive.

1. Nebuchadnezzar finds them walking in the fire. He was astonished, and rose up in haste, Dan 3:24. Perhaps the slaying of the men that executed his sentence was that which astonished him, as well it might, for he had reason to think his own turn would be next; or it was some unaccountable impression upon his own mind that astonished him, and made him rise up in haste, and go to the furnace, to see what had become of those he had cast into it. Note, God can strike those with astonishment whose hearts are most hardened both against him and against his people. He that made the soul can make his sword to approach to it, even to that of the greatest tyrant. In his astonishment he calls his counsellors about him, and appeals to them. Did we not cast three men bound into the fire? It seems, it was done by order, not only of the king, but of the council. They durst not but concur with him, which he forced them to do, that they might share with him in the guilt and odium? " True, O king! "say they; "we did order such an execution to be done and it was done.""But now,"says the king, "I have been looking into the furnace, and I see four men, loose, walking in the midst of the fire, "Dan 3:25. (1.) They were loosed from their bonds. The fire that did not so much as singe their clothes burnt the cords wherewith they were bound, and set them at liberty; thus God's people have their hearts enlarged, through the grace of God, by those very troubles with which their enemies designed to straiten and hamper them. (2.) They had no hurt, made no complaint, felt no pain or uneasiness in the least; the flame did not scorch them; the smoke did not stifle them; they were alive and as well as ever in the midst of the flames. See how God of nature can, when he pleases, control the powers of nature, to make them serve his purposes. Now was fulfilled in the letter gracious promise (Isa 43:2), When thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee. By faith they quench the violence of the fire, quench the fiery darts of the wicked. (3.) They walked in the midst of the fire. The furnace was large, so that they had room to walk; they were unhurt, so that they were able to walk; their minds were easy, so that they were disposed to walk, as in a paradise or garden of pleasure. Can a man walk upon hot coals and his feet not be burnt? Pro 6:28. Yes, they did it with as much pleasure as the king of Tyrus walked up and down in the midst of his stones of fire, his precious stones that sparkled as fire, Eze 28:14. They were not striving to get out, finding themselves unhurt; but, leaving it to that God who preserved them in the fire to bring them out of it, they walked up and down in the midst of it unconcerned. One of the apocryphal writings relates at large the prayer which Azariah, one of the three, prayed in the fire (wherein he laments the calamities and iniquities of Israel, and entreats God's favour to his people), and the song of praise which they all three sang in the midst of the flames, in both which there are remarkable strains of devotion; but we have reason to think, with Grotius, that they were composed by some Jew of a later age, not as what were used, but only as what might have been used, on this occasion, and therefore we justly reject them as no part of holy writ. (4.) There was a fourth seen with them in the fire, whose form, in Nebuchadnezzar's judgment, was like the Son of God; he appeared as a divine person, a messenger from heaven, not as a servant, but as a son. Like an angel (so some); and angels are called sons of God, Job 38:7. In the apocryphal narrative of this story it is said, The angel of the Lord came down into the furnace; and Nebuchadnezzar here says (Dan 3:28), God sent his angel and delivered them; and it was an angel that shut the lions' mouths when Daniel was in the den, Dan 6:22. But some think it was the eternal Son of God, the angel of the covenant, and not a created angel. He appeared often in our nature before he assumed it in his incarnation, and never more seasonable, nor to give a more proper indication and presage of his great errand into the world in the fulness of time, than now, when, to deliver his chosen out of the fire, he came and walked with them in the fire. Note, Those that suffer for Christ have his gracious presence with them in their sufferings, even in the fiery furnace, even in the valley of the shadow of death, and therefore even there they need fear no evil. Hereby Christ showed that what is done against his people he takes as done against himself; whoever throws them into the furnace does, in effect, throw him in. I an Jesus, whom thou persecutest, Isa 63:9.

2. Nebuchadnezzar calls them out of the furnace (Dan 3:26): He comes near to the mouth of the burning fiery furnace, and bids them come forth and come hither. Come forth, come (so some read it); he speaks with a great deal of tenderness and concern, and stands ready to lend them his hand and help them out. He is convinced by their miraculous preservation that he did evil in casting them into the furnace; and therefore he does not thrust them out privily; no verily, but he will come himself and fetch them out, Act 16:37. Observe the respectful title that he gives them. When he was in the heat of his fury and rage against them it is probable that he called them rebels, and traitors, and all the ill names he could invent; but now he owns them for the servants of the most high God, a God who now appears able to deliver them out of his hand. Note, Sooner or later, God will convince the proudest of men that he is the most high God, and above them, and too hard for them, even in those things wherein they deal proudly and presumptuously, Exo 18:11. He will likewise let them know are who his servants, and that he owns them and will stand by them. Elijah prayed (1Ki 18:36), Let it be known that thou art God and that I am thy servant. Nebuchadnezzar now embraces those whom he had abandoned, and is very officious about them, now that he perceives them to be the favourites of Heaven. Note, What persecutors have done against God's servants, when God opens their eyes, they must as far as they can undo again. How the fourth, whose form was like the Son of God, withdrew, and whether he vanished away or visibly ascended, we are not told, but of the other three we are informed, (1.) That they came forth out of the midst of the fire, as Abraham their father out of Ur (that is, the fire ) of the Chaldees, into which, says this tradition of the Jews, he was cast, for refusing to worship idols, and out of which he was delivered, as those his three children were. When they had their discharge they did not tempt God by staying in any longer, but came forth as brands out of the burning. (2.) That it was made to appear, to the full satisfaction of all the amazed spectators, that they had not received the least damage by the fire, Dan 3:27. All the great men came together to view them, and found that there was not so much as a hair of their head singed. Here that was true in the letter which our Saviour spoke figuratively, for an assurance to his suffering servants that they should sustain no real damage (Luk 21:18), There shall not a hair of your head perish. Their clothes did not so much as change colour, nor smell of fire, much less were their bodies in the least scorched or blistered; no, the fire had no power on them. The Chaldeans worshipped the fire, as a sort of image of the sun, so that, in restraining the fire now, God put contempt, not only upon their king, but upon their god too, and showed that his voice divides the flames of fire as well as the floods of water (Psa 29:7), when he pleases to make a way for his people through the midst of it. It is our God only that is the consuming fire (Heb 12:29); other fire, if he but speak the word, shall not consume.

Matthew Henry: Dan 3:28-30

The strict observations that were made, super visum corporis - on inspecting their bodies, by the princes and governors, and all the great men who were present upon this public occasion, and who could not be supposed partial in favour of the confessors, contributed much to the clearing of this miracle and the magnifying of the power and grace of God in it. That indeed a notable miracle has been done is manifest, and we cannot deny it, Act 4:16. Let us now see what effect it had upon Nebuchadnezzar.

I. He gives glory to the God of Israel as a God able and ready to protect his worshippers (Dan 3:28): " Blessed be the God of Shadrach, Meshach, and Abednego. Let him have the honour both of the faithful allegiance which his subjects bear to him and the powerful protection he grants to them, neither of which can be paralleled by any other nation and their gods."The king does himself acknowledge and adore him, and thinks it is fit that he should be acknowledged and adored by all. Blessed be thee God of Shadrach. Note, God can extort confessions of his blessedness even from those that have been ready to curse him to his face. 1. He gives him the glory of his power, that he was able to protect his worshippers against the most mighty and malignant enemies: There is no other God that can deliver after this sort (Dan 3:29), no, not this golden image which he had set up. For this reason there was no other god that obliged his worshippers to cleave to him only, and to suffer death rather than worship any other, as the God of Israel did, for they could not engage to bear them out in so doing, as he could. If God can work such deliverance as no other can, he may demand such obedience as no other may. 2. He gives him the glory of his goodness, that he was ready to do it (Dan 3:28): He has sent his angel and delivered his servants. Bel could not save his worshippers from being burnt at the mouth of the furnace, but the God of Israel saved his from being burnt when they were cast into the midst of the furnace because they refused to worship any other god. By this Nebuchadnezzar was plainly given to understand that all the great success which he had had, and should yet have, against the people of Israel, which he gloried in, as he had therein overpowered the God of Israel, was owing purely to their sin: if the body of that nation had faithfully adhered to their own God and the worship of him only, as these three men did, they would all have been delivered out of his hand as these three men were. And this was a necessary instruction for him at this time.

II. He applauds the constancy of these three men in their religion, and describes it to their honour, Dan 3:28. Though he is not himself persuaded to own their God for his and to worship him, because, if he do so, he knows he must worship him only and renounce all others, and he calls him the God of Shadrach, not my God, yet he commends them for cleaving to him, and not serving nor worshipping any other God but their own. Note, There are many who are not religious themselves, and yet will own that those are clearly in the right that are religious and are stedfast in their religion. Though they are not themselves persuaded to close with it, they will commend those who, having closed with it, cleave to it. If men have given up their names to that God who will alone be served, let them keep to their principles, and serve him only, whatever it cost them. Such a constancy in the true religion will turn to men's praise, even among those that are without, when unsteadiness, treachery, and double dealing, are what all men will cry shame on. He commends them that they did this, 1. With a generous contempt of their lives, which they valued not, in comparison with the favour of God and the testimony of a good conscience. The yielded their own bodies to be cast into the fiery furnace rather than they would not only not forsake their God, but not affront him, by once paying that homage to any other which is due to him alone. Note, Those shall have their praise, if not of men, yet of God, who prefer their souls before their bodies, and will rather lose their lives than forsake their God. Those know not the worth and value of religion who do not think it worth suffering for. 2. They did it with a glorious contradiction to their prince: They changed the king's word, that is, they were contrary to it, and thereby put contempt upon both his precepts and threatenings, and made him repent and revoke both. Note, Even kings themselves must own that, when their commands are contrary to the commands of God, he is to be obeyed and not they. (3.) They did it with a gracious confidence in their God. They trusted in him that he would stand by them in what they did, that he would either bring them out of the fiery furnace back to their place on earth or lead them through the fiery furnace forward to their place in heaven; and in this confidence they became fearless of the king's wrath and regardless of their own lives. Note, A stedfast faith in God will produce a stedfast faithfulness to God. Now this honourable testimony, thus publicly borne by the king himself to these servants of God, we may well think, would have a good influence upon the rest of the Jews that were, or should be, captives in Babylon. Their neighbours could not with any confidence urge them to do that, nor could they for shame do that, which their brethren were so highly applauded by the king himself for not doing. Nay, and what God did for these his servants would help not only to keep the Jews close to their religion while they were in captivity, but to cure them of their inclination to idolatry, for which end they were sent into captivity; and, when it had had that blessed effect upon them, they might be assured that God would deliver them out of that furnace, as now he delivered their brethren out of this.

III. He issues a royal edict, strictly forbidding any to speak evil of the God of Israel, Dan 3:29. We have reason to think that both the sins and the troubles of Israel had given great occasion, though no just occasion, to the Chaldeans to blaspheme the God of Israel, and, it is likely, Nebuchadnezzar himself had encouraged it; but now, though he is no true convert, nor is wrought upon to worship him, yet he resolves never to speak ill of him again, nor to suffer others to do so: " Whoever shall speak any thing amiss, any error (so some), or rather any reproach or blasphemy, whoever shall speak with contempt of the God of Shadrach, Meshach, and Abednego, they shall be counted the worst of malefactors, and dealt with accordingly, they shall be cut in pieces, as Agag was by the sword of Samuel, and their houses shall be demolished and made a dunghill. "The miracle now wrought by the power of this God in defence of his worshippers, publicly in the sight of the thousands of Babylon, was a sufficient justification of this edict. And it would contribute much to the ease of the Jews in their captivity to be by this law screened from the fiery darts of reproach and blasphemy, with which otherwise they would have been continually annoyed. Note, It is a great mercy to the church, and a good point gained, when its enemies though they have not their hearts turned, yet have their mouths stopped and their tongues tied. If a heathen prince laid such a restraint upon the proud lips of blasphemers, much more should Christian princes do it; nay, in this thing, one would think that men should be a law to themselves, and that those who have so little love to God that they care not to speak well of him, yet could never find in their hearts, for we are sure they could never find cause, to speak any thing amiss of him.

IV. He not only reverses the attainder of these three men, but restores them to their places in the government ( makes them to prosper, so the word is), and prefers them to greater and more advantageous trusts than they had been in before: He promoted them in the province of Babylon, which was much to their honour and the comfort of their brethren in captivity there. Note, It is the wisdom of princes to prefer and employ men of stedfastness in religion; for those are most likely to be faithful to them who are faithful to God, and it is likely to be well with them when God's favourites are made theirs.

Keil-Delitzsch: Dan 3:1-18

The erection and consecration of the golden image, and the accusation brought against Daniel's friends, that they had refused to obey the king's command to do homage to this image.

Dan 3:1

Nebuchadnezzar commanded a golden image to be erected, of threescore cubits in height and six cubits in breadth. צלם is properly an image in human likeness (cf. Dan 2:31), and excludes the idea of a mere pillar or an obelisk, for which מצּבה would have been the appropriate word. Yet from the use of the word צלם it is not by any means to be concluded that the image was in all respects perfectly in human form. As to the upper part - the head, countenance, arms, breast - it may have been in the form of a man, and the lower part may have been formed like a pillar. This would be altogether in accordance with the Babylonian art, which delighted in grotesque, gigantic forms; cf. Hgstb. Beitr . i. p. 96f. The measure, in height threescore cubits, in breadth six cubits, is easily explained, since in the human figure the length is to be breadth in the proportion of about six to one. In the height of threescore cubits the pedestal of the image may be regarded as included, so that the whole image according to its principal component part ( a potiori ) was designated as צלם ; although the passage Jdg 18:30-31, adduced by Kran., where mention is made of the image alone which was erected by Micah, without any notice being taken of the pedestal belonging to it (cf. Jdg 18:17 and Jdg 18:18), furnishes no properly authentic proof that פּסל in Jdg 18:30 and Jdg 18:31 denotes the image with the pedestal. The proportion between the height and the breadth justifies, then, in no respect the rejection of the historical character of the narrative. Still less does the mass of gold necessary for the construction of so colossal an image, since, as has been already mentioned, according to the Hebrew modes of speech, we are not required to conceive of the figure as having been made of solid gold, and since, in the great riches of the ancient world, Nebuchadnezzar in his successful campaigns might certainly accumulate an astonishing amount of this precious metal. The statements of Herodotus and Diodorus regarding the Babylonian idol-images,

(Note: According to Herod. i. 183, for the great golden image of Belus, which was twelve cubits high, and the great golden table standing before it, the golden steps and the golden chair, only 800 talents of gold were used; and according to Diod. Sic. ii. 9, the golden statue, forty feet high, placed in the temple of Belus consisted of 1000 talents of gold, which would have been not far from sufficient if these objects had been formed of solid gold. Diod. also expressly says regarding the statue, that it was made with the hammer, and therefore was not solid. Cf. Hgstb. Beitr . i. p. 98, and Kran. in loco .)

as well as the description in Isa 40:19 of the construction of idol-images, lead us to think of the image as merely overlaid with plates of gold.

The king commanded this image to be set up in the plain of Dura in the province of Babylon. The ancients make mention of two places of the name of Dura , the one at the mouth of the Chaboras where it empties itself into the Euphrates, not far from Carchemish (Polyb. v. 48; Ammian. Marc. xxiii. 5, 8, xxiv. 1, 5), the other beyond the Tigris, not far from Apollonia (Polyb. v. 52; Amm. Marc. xxv. 6, 9). Of these the latter has most probability in its favour, since the former certainly did not belong to the province of Babylon, which according to Xenophon extended 36 miles south of Tiphsach (cf. Nieb. Gesch. Assurs , S. 421). The latter, situated in the district of Sittakene, could certainly be reckoned as belonging to the province of Babylon, since according to Strabo, Sittakene, at least in the Old Parthian time, belonged to Babylon (Nieb. p. 420). But even this place lay quite too far from the capital of the kingdom to be the place intended. We must, without doubt, much rather seek for this plain in the neighbourhood of Babylon, where, according to the statement of Jul. Oppert ( Expéd. Scientif. en Mésopotamie , i. p. 238ff.), there are at present to be found in the S.S.E. of the ruins representing the former capital a row of mounds which bear the name of Dura, at the end of which, along with two larger mounds, there is a smaller one which is named el Mokattat (= la colline alignée ), which forms a square six metres high, with a basis of fourteen metres, wholly built en briques crues (Arab. lbn ), which shows so surprising a resemblance to a colossal statue with its pedestal, that Oppert believes that this little mound is the remains of the golden statue erected by Nebuchadnezzar.

(Note: "On seeing this mound,"Oppert remarks ( l. c. p. 239), "one is immediately struck with the resemblance which it presents to the pedestal of a colossal statue, as, for example, that of Bavaria near Münich, and everything leads to the belief that the statue mentioned in the book of Daniel (Dan 3:1) was set up in this place. The fact of the erection by Nebuchadnezzar of a colossal statue has nothing which can cause astonishment, however recent may have been the Aramean form of the account of Scripture."Oppert, moreover, finds no difficulty in the size of the statue, but says regarding it: "There is nothing incredible in the existence of a statue sixty cubits high and six cubits broad; moreover the name of the plain of Dura, in the province ( מדינה ) of Babylon, agrees also with the actual conformation of the ruin.")

There is a difference of opinion as to the signification of this image. According to the common view (cf. e.g., Hgstb. Beitr . i. p. 97), Nebuchadnezzar wished to erect a statue as an expression of his thanks to his god Bel for his great victories, and on that account also to consecrate it with religious ceremonies. On the other hand, Hofm. ( Weiss. u. Erf. i. p. 277) remarks, that the statue was not the image of a god, because a distinction is made between falling down to it and the service to his god which Nebuchadnezzar required (Dan 3:12, Dan 3:14, Dan 3:18) from his officers of state. This distinction, however, is not well supported; for in these verses praying to the gods of Nebuchadnezzar is placed on an equality with falling down before the image. But on the other hand, the statue is not designated as the image of a god, or the image of Belus; therefore we agree with Klief. in his opinion, that the statue was a symbol of the world-power established by Nebuchadnezzar, so that falling down before it was a manifestation of reverence not only to the world-power, but also to its gods; and that therefore the Israelites could not fall down before the image, because in doing so they would have rendered homage at the same time also to the god or gods of Nebuchadnezzar, in the image of the world-power. But the idea of representing the world-power founded by him as a צלם was probably suggested to Nebuchadnezzar by the tselem seen (Daniel 2) by him in a dream, whose head of gold his world-kingdom was described to him as being. We may not, however, with Klief., seek any sanction for the idea that the significance off the image is in its size, 6, 10, and six multiplied by ten cubits, because the symbolical significance of the number 6 as the signature of human activity, to which the divine completion (7) is wanting, is not a Babylonian idea. Still less can we, with Zündel (p. 13), explain the absence of Daniel on this occasion as arising from the political import of the statue, because the supposition of Daniel's not having been called to be present is a mere conjecture, and a very improbable conjecture; and the supposition that Daniel, as being chief of the Magi, would not be numbered among the secular officers of state, is decidedly erroneous.

Dan 3:2-7

Nebuchadnezzar commanded all the chief officers of the kingdom to be present at the solemn dedication of the image. שׁלח , he sent , viz., מלאכים or רצים messengers , 1Sa 11:7; 2Ch 30:6, 2Ch 30:10; Est 3:15. Of the great officers of state, seven classes are named: - 1. אחשׁדּרפּניּא , i.e., administrators of the Khshatra , in Old Pers. dominion , province , and pâvan in Zend., guardians , watchers , in Greek Σατράπης , the chief representatives of the king in the provinces. 2. סגניּא , Hebr. סגנים , from the Old Pers. (although not proved) çakana , to command (see under Dan 2:48), commanders , probably the military chiefs of the provinces . 3. פּחותא , Hebr. פּחה , פחות , also an Old Pers. word, whose etymon and meaning have not yet been established (see under Hag 1:1), denotes the presidents of the civil government, the guardians of the country ; cf. Hag 1:1, Hag 1:14; Neh 5:14, Neh 5:18. 4. אדרגּזריּא , chief judges , from the Sem. גזר , to distinguish, and אדר , dignity (cf. אדרמּלך ), properly, chief arbitrators, counsellors of the government . 5. גּדבריּא , a word of Aryan origin, from גּדבר , identical with גּזבּר , masters of the treasury, superintendents of the public treasury . 6. דּתבריּא , the Old Pers. dâta -bara , guardians of the law, lawyers (cf. דּת , law). 7. תּפתּיּא , Semitic, from Arab. fty IV to give a just sentence , thus judges in the narrower sense of the word. Finally, all שׁלטני , rulers , i.e., governors of provinces , prefects, who were subordinate to the chief governor, cf. Dan 2:48-49.

All these officers were summoned "to come ( מתא from אתא , with the rejection of the initial ) א to the dedication of the image."The objection of v. Leng. and Hitz., that this call would "put a stop to the government of the country,"only shows their ignorance of the departments of the state-government, and by no means makes the narrative doubtful. The affairs of the state did not lie so exclusively in the hands of the presidents of the different branches of the government, as that their temporary absence should cause a suspension of all the affairs of government. חנכּה is used of the dedication of a house (Deu 20:5) as well as of the temple (1Ki 8:63; 2Ch 7:5; Ezr 6:16), and here undoubtedly denotes an act connected with religious usages, by means of which the image, when the great officers of the kingdom fell down before it, was solemnly consecrated as the symbol of the world-power and (in the heathen sense) of its divine glory. This act is described (Dan 3:3-7) in so far as the object contemplated rendered it necessary.

When all the great officers of state were assembled, a herald proclaimed that as soon as the sound of the music was heard, all who were present should, on pain of death by being cast into the fire, fall down before the image and offer homage to it; which they all did as soon as the signal was given. The form קאמין , Dan 3:3, corresponds to the sing. קאם (Dan 2:31) as it is written in Syr., but is read קימין . The Masoretes substitute for it in the Talm. The common form קימין ; cf. Fürst, Lehrgb. der aram. Idiom. p. 161, and Luzzatto, Elem. Gram. p. 33. The expression לקבל , Dan 3:3, and Ezr 4:16, is founded on קבל , the semi-vowel of the preceding sound being absorbed, as in the Syr. lû-kebel . On כּרוזא , herald , and on the form לכון , see under Dan 2:5. אמרין , they say , for "it is said to you."The expression of the passive by means of a plural form of the active used impersonally, either participially or by 3rd pers. perf. plur., is found in Hebr., but is quite common in Chald.; cf. Ewald, Lehr. d. hebr. Spr. §128, b , and Winer, Chald. Gram. §49, 3. The proclamation of the herald refers not only to the officers who were summoned to the festival, but to all who were present, since besides the officers there was certainly present a great crowd of people from all parts of the kingdom, as M. Geier has rightly remarked, so that the assembly consisted of persons of various races and languages. אמּיּא denotes tribes of people , as the Hebr. אמּה , אמּות Gen 25:16, denotes the several tribes of Ishmael, and Num 25:15 the separate tribes of the Midianites, and is thus not so extensive in its import as עמּין , peoples . לשּׁניּא , corresponding to הלּשׁות , Isa 66:18, designates ( vide Gen 10:5, Gen 10:20, Gen 10:31) communities of men of the same language , and is not a tautology, since the distinctions of nation and of language are in the course of history frequently found. The placing together of the three words denotes all nations, however they may have widely branched off into tribes with different languages, and expresses the sense that no one in the whole kingdom should be exempted from the command. It is a mode of expression (cf. Dan 3:7, Dan 3:29, 31[4:1], and Dan 6:26[25]) specially characterizing the pathetic style of the herald and the official language of the world-kingdom, which Daniel also (Dan 5:19; Dan 7:14) makes use of, and which from the latter passage is transferred to the Apocalypse, and by the union of these passages in Daniel with Isa 66:18 is increased to ἔθνη ( גּוים in Isa.), φυλλαι,́ λαοὶ καὶ γλῶσσαι (Rev 5:9; Rev 7:9; Rev 13:7; Rev 14:6; Rev 17:15).

In the same passage זמנא בּהּ , Dan 3:7 (cf. also Dan 3:8), is interchanged with בּעדּנא , at the time (Dan 3:5 and Dan 3:15); but it is to be distinguished from בּהּ־שׁעתּא , at the same moment , Dan 3:6 and Dan 3:15; for שׁעא or שׁעה has in the Bib. Chald. only the meaning instant , moment , cf. Dan 4:16, Dan 4:30; Dan 5:5, and acquires the signification short time, hour , first in the Targ. and Rabbin. In the enumeration also of the six names of the musical instruments with the addition: and all kinds of music , the pompous language of the world-ruler and of the herald of his power is well expressed. Regarding the Greek names of three of these instruments see p. 507. The great delight of the Babylonians in music and stringed instruments appears from Isa 14:11 and Psa 137:3, and is confirmed by the testimony of Herod. i. 191, and Curtius, Dan 3:3. קרנא , horn , is the far-sounding tuba of the ancients, the קרן or שׁופר of the Hebr.; see under Jos 6:5. משׁרוקיתא , from שׁרק , to hiss, to whistle , is the reed-flute , translated by the lxx and Theodot. σύριγξ , the shepherd's or Pan's pipes , which consisted of several reeds of different thicknesses and of different lengths bound together, and, according to a Greek tradition (Pollux, iv. 9, 15), was invented by two Medes. קיתתס (according to the Kethiv ; but the Keri and the Targ. and Rabbin. give the form קתרס ) is the Greek κιθάρα or κίθαρις , harp , for the Greek ending ις becomes ος in the Aramaic, as in many similar cases; cf. Ges. Thes . p. 1215. סבּכא , corresponding to the Greek σαμβύκη , but a Syrian invention, is, according to Athen. iv. p. 175, a four-stringed instrument , having a sharp, clear tone; cf. Ges. Thes. p. 935. פּסנמּרין (in Dan 3:7 written with a ט instead of ת and in Dan 3:10 and Dan 3:15 pointed with a Tsere under the ) ת is the Greek ψαλτήριον , of which the Greek ending ιον becomes abbreviated in the Aram. into ין (cf. Ges. Thes . p. 1116). The word has no etymology in the Semitic. It was an instrument like a harp, which according to Augustin (on Psa 33:2 [32:2] and Psa 43:4 [42:4) was distinguished from the cithara in this particular, that while the strings of the cithara passed over the sounding-board, those of the psalterium (or organon ) were placed under it. Such harps are found on Egyptian (see Rosellini) and also on Assyrian monuments (cf. Layard, Ninev . and Bab ., Table xiii. 4). סוּמפּניה , in Dan 3:10 סיפניה , is not derived from ספן , contignare , but is the Aramaic form of συμφωνία , bag-pipes , which is called in Italy at the present day sampogna , and derives its Greek name from the accord of two pipes placed in the bag; cf. Ges. Thes. p. 941. זמרא signifies, not "song,"but musical playing , from reemaz , to play the strings , ψάλλειν ; and because the music of the instrument was accompanied with song, it means also the song accompanying the music . The explanation of זמרא by singing stands here in opposition to the זני כּל , since all sorts of songs could only be sung after one another, but the herald speaks of the simultaneous rise of the sound. The limiting of the word also to the playing on a stringed instrument does not fit the context, inasmuch as wind instruments are also named. Plainly in the words זמרא זני כּל all the other instruments not particularly named are comprehended, so that זמרא is to be understood generally of playing on musical instruments . בּהּ־שׁעתּא , in the same instant . The frequent pleonastic use in the later Aramaic of the union of the preposition with a suffix anticipating the following noun, whereby the preposition is frequently repeated before the noun, as e.g., בּדּניּאל בּהּ , Dan 5:12, cf. Dan 5:30, has in the Bibl. Chald. generally a certain emphasis, for the pronominal suffix is manifestly used demonstratively, in the sense even this, even that.

Homage was commanded to be shown to the image under the pain of death to those who refused. Since "the dominion of Nebuchadnezzar was founded not by right, but by the might of conquest"(Klief.), and the homage which he commanded to be shown to the image was regarded not only as a proof of subjection under the power of the king, but comprehended in it also the recognition of his gods as the gods of the kingdom, instances of refusal were to be expected. In the demand of the king there was certainly a kind of religious oppression, but by no means, as Bleek, v. Leng., and other critics maintain, a religious persecution, as among heathen rulers Antiochus Epiphanes practised it. For so tolerant was heathenism, that it recognised the gods of the different nations; but all heathen kings required that the nations subdued by them should also recognise the gods of their kingdom, which they held to be more powerful than were the gods of the vanquished nations. A refusal to yield homage to the gods of the kingdom they regarded as an act of hostility against the kingdom and its monarch, while every one might at the same time honour his own national god. This acknowledgement, that the gods of the kingdom were the more powerful, every heathen could grant; and thus Nebuchadnezzar demanded nothing in a religious point of view which every one of his subjects could not yield. To him, therefore, the refusal of the Jews could not but appear as opposition to the greatness of his kingdom. But the Jews, or Israelites, could not do homage to the gods of Nebuchadnezzar without rejecting their faith that Jehovah alone was God, and that besides Him there were no gods. Therefore Nebuchadnezzar practised towards them, without, from his polytheistic standpoint, designing it, an intolerable religious coercion, which, whoever, is fundamentally different from the persecution of Judaism by Antiochus Epiphanes, who forbade the Jews on pain of death to serve their God, and endeavoured utterly to destroy the Jewish religion. - Regarding the structure of the fiery furnace, see under Dan 3:22.

Dan 3:8-12

The Chaldeans immediately denounced Daniel's three friends as transgressors of the king's command. דּנה כּל־קבל , therefore , viz., because the friends of Daniel who were placed over the province of Babylon had not, by falling down before the golden image, done it homage. That they did not do so is not expressly said, but is expressed in what follows. כּשׂדּאין גּברין are not Chaldeans as astrologers of magi ( כּשׂדּים ), but members of the Chaldean nation, in contrast to יהוּדיא , the Jews. קרבוּ , they came near to the king . דּי קרצי אכל , literally, to eat the flesh of any one , is in Aramaic the common expression for to calumniate, to denounce . That which was odious in their report was, that they used this instance of disobedience to the king's command on the part of the Jewish officers as an occasion of removing them from their offices, - that their denunciation of them arose from their envying the Jews their position of influence, as in Dan 6:5 (4)f. Therefore they give prominence to the fact that the king had raised these Jews to places of rule in the province of Babylon.

With this form of address in Dan 3:9, cf. Dan 2:4. טעם שׂים signifies in Dan 3:12 rationem reddere , to attend to, to have regard for. In Dan 3:10, as frequently, the expression signifies, on the contrary, to give an opinion, a judgment , i.e., to publish a command . The Keth . לאלהיך (Dan 3:12), for which the Keri prefers the sing. form לאלהך , in sound the same as the contracted plur., is to be maintained as correct; for the Keri here, as in Dan 3:18, supporting itself on לאלהי , Dan 3:14, rests on the idea that by the honouring of his god only the doing of homage to the image is meant, while the not doing homage to the image only gives proof of this, that they altogether refused to honour the gods of Nebuchadnezzar. This is placed in the foreground by the accusers, so as to arouse the indignation of the king. "These Chaldeans,"Hitz. remarks quite justly, "knew the three Jews, who were so placed as to be well known, and at the same time envied, before this. They had long known that they did not worship idols; but on this occasion, when their religion made it necessary for the Jews to disobey the king's command, they make use of their knowledge."

Dan 3:13

That they succeeded in their object, Nebuchadnezzar shows in the command given in anger and fury to bring the rebels before him. היתיוּ , notwithstanding its likeness to the Hebr. Hiphil form התיוּ , Isa 21:14, is not the Hebraizing Aphel, but, as היתית , Dan 6:18, shows, is a Hebraizing passive from of the Aphel, since the active form is היתיו , Dan 5:3, and is a passive formation peculiar to the Bib. Chald, for which in the Targg. Ittaphal is used.

Keil-Delitzsch: Dan 3:14-18

The trial of the accused .

Dan 3:14

The question הצדא the old translators incorrectly explain by Is it true? In the justice of the accusation Nebuchadnezzar had no doubt whatever, and צדא has not this meaning. Also the meaning, scorn , which אּצדי in Aram. has, and L. de Dieu, Häv., and Kran. make use of, does not appear to be quite consistent, since Nebuchadnezzar, if he had seen in the refusal to do homage to the image a despising of his gods, then certainly he would not have publicly repeated his command, and afforded to the accused the possibility of escaping the threatened punishment, as he did (Dan 3:15). We therefore agree with Hitz. and Klief., who interpret it, after the Hebr. צדיּה , Num 35:20., of malicious resolution , not merely intention, according to Gesen., Winer, and others. For all the three could not unintentionally or accidentally have made themselves guilty of transgression. The form הצדא we regard as a noun form with ה interrog. prefixed in adverbial cases, and not an Aphel formation: Scorning, Shadrach, etc., do ye not serve? (Kran.) The affirmative explanation of the verse, according to which the king would suppose the motive of the transgression as decided, does not agree with the alternative which (Dan 3:15) he places before the accused. But if הצדא is regarded as a question, there is no need for our supplying the conjunction דּי before the following verb, but we may unite the חצדא in one sentence with the following verb: " are ye of design ... not obeying? "Nebuchadnezzar speaks of his god in contrast to the God of the Jews.

Dan 3:15

עתידין taken with the following clause, תּפּלוּן ... דּי , is not a circumlocution for the future (according to Winer, Chald. Gram. §45, 2). This does not follow from the use of the simple future in contrast, but it retains its peculiar meaning ready . The conclusion to the first clause is omitted, because it is self-evident from the conclusion of the second, opposed passage: then ye will not be cast into the fiery furnace . Similar omissions are found in Exo 32:32; Luk 13:9. For the purpose of giving strength to his threatening, Nebuchadnezzar adds that no god would deliver them out of his hand. In this Hitz. is not justified in supposing there is included a blaspheming of Jehovah like that of Sennacherib, Isa 37:10. The case is different. Sennacherib raised his gods above Jehovah, the God of the Jews; Nebuchadnezzar only declares that deliverance out of the fiery furnace is a work which no god can accomplish, and in this he only indirectly likens the God of the Jews to the gods of the heathen.

Dan 3:16

In the answer of the accused, נבוּכדנצּר is not, contrary to the accent, to be placed in apposition to למלכּא ; for, as Kran. has rightly remarked, an intentional omission of מלכּא in addressing Nebuchadnezzar is, after Dan 3:18, where מלכּא occurs in the address, as little likely as that the Athnach is placed under למלכּא only on account of the apposition going before, to separate from it the nomen propr. ; and an error in the placing of the distinctivus , judging from the existing accuracy, is untenable. "The direct address of the king by his name plainly corresponds to the king's address to the three officers in the preceding words, Dan 3:14."We are not to conclude from it, as Hitz. supposes, "that they address him as a plebeian,"but much rather, as in the corresponding address, Dan 3:14, are to see in it an evidence of the deep impression sought to be produced in the person concerned.

פּתגּם is the accus., and is not to be connected with דּנה על : as to this command (Häv.). If the demonstrative were present only before the noun, then the noun must stand in the status absol. as Dan 4:15 (18). פּתגּם , from the Zend. paiti = πρός , and gâm , to go, properly, "the going to,"therefore message, edict , then generally word (as here) and matter (Ezr 6:11), as frequently in the Targ., corresponding to the Hebr. דּבר .

Dan 3:17-18

יכיל denotes the ethical ability , i.e., the ability limited by the divine holiness and righteousness, not the omnipotence of God as such. For this the accused did not doubt, nor will they place in question the divine omnipotence before the heathen king. The conclusion begins after the Athnach, and הן means, not see! lo! (according to the old versions and many interpreters), for which Daniel constantly uses אלוּ or ארו , but it means if , as here the contrast לא והן , and if not (Dan 3:18), demands. There lies in the answer, "If our God will save us, then ... and if not, know, O king, that we will not serve thy gods,"neither audacity, nor a superstitious expectation of some miracle (Dan 3:17), nor fanaticism (Dan 3:18), as Berth., v. Leng., and Hitz. maintain, but only the confidence of faith and a humble submission to the will of God. "The three simply see that their standpoint and that of the king are altogether different, also that their standpoint can never be clearly understood by Nebuchadnezzar, and therefore they give up any attempt to justify themselves. But that which was demanded of them they could not do, because it would have been altogether contrary to their faith and their conscience. And then without fanaticism they calmly decline to answer, and only say, 'Let him do according to his own will;' thus without superstitiousness committing their deliverance to God"(Klief.).

Keil-Delitzsch: Dan 3:19-20

The judgment pronounced on the accused, their punishment, and their miraculous deliverance .

After the decided refusal of the accused to worship his gods, Nebuchadnezzar changed his countenance toward them. Full of anger at such obstinacy, he commanded that the furnace should be heated seven times greater than was usual (Dan 3:19), and that the rebels should be bound in their clothes by powerful men of his army, and then cast into the furnace (Dan 3:20, Dan 3:21). The form of his countenance changed, and his wrath showed itself in the lineaments of his face. The Kethiv אשׁתּנּו ( plur .) refers to the genitive [ אנפּוהי , plur., "of his countenances"] as the chief idea, and is not, after the Keri , to be changed into the sing . למזא for למאזא . On הד־שׁבעה , sevenfold , cf. Winer, Chald. Gram. §59, 5. חזה דּי על , beyond that which was fit , i.e., which was necessary. Seven is used as expressive of an exceedingly great number, with reference to the religious meaning of the punishment.

Keil-Delitzsch: Dan 3:21

Of the different parts of clothing named, סרבּלין are not hose, short stockings, from which Hitz. concludes that the enumeration proceeds from the inner to the outer clothing. This remark, correct in itself, proves nothing as to the covering for the legs. This meaning is given to the word only from the New Persian shalwa ̂r , which in the Arabic is sara ̂wîl ; cf. Haug in Ew.'s bibl. Jahrbb . v. p. 162. But the word corresponds with the genuine Semitic word sirbal , which means tunica or indusium ; cf. Ges. Thes .

(Note: The lxx have omitted סרבּלין in their translation. Theodot. has rendered it by σαράβαρα , and the third-named piece of dress כּרבּלן by περικνημῖδες , which the lxx have rendered by τιάρας ἐπὶ τῶν κεφαλῶν . Theodoret explains it: περικνημῖδας δὲ τὰς καλουμένας ἀναξυρίδας λέγει . These are, according to Herod. vii. 161, the αναχυρίδες , i.e., braccae , worn by the Persians περὶ τὰ σκέλεα . Regarding Σαράβαρα Theodoret remarks: ἔστι Περσικῶν περιβολαίων εἴδη . Thus Theodot. and Theodor. expressly distinguish the σαράβαρα ( סרבּלין ) from the περικνημῖδες ; but the false interpretation of סרבּלין by breeches has given rise to the confounding of that word with כּרבּלן , and the identification of the two, the περικνημῖδες being interpreted of covering for the feet ; and the Vulg. translates the passage: "cum braccis suis et tiaris et calceamentis et vestibus ," while Luther has "cloaks, shoes, and hats."This confounding of the two words was authorized by the Greek scholiasts, to which the admission of the Persian shalwâr into the Arabic saravilu may have contributed. In Suidas we find the right interpretation along with the false one when he says: Σαράβαρα ἐσθὴς Περσικὴ ἔνιοι δὲ λέγουσι βρακία . Hesychius, on the other hand, briefly explains σαράβαρα by βρακία, κνημῖδες, σκελέαι . Hence the word in the forms sarabara, siravara, saravara or saraballa, sarabela , is commonly used in the middle ages for hose , and has been transferred into various modern languages; cf. Gesen. Thes . p. 971.)

p. 970, and Heb. Lex. s. v. Accordingly, סרבּלין denotes under-clothing which would be worn next the body as our shirt. פּטישׁיהון , for which the Keri uses the form פּטשׁיהון , corresponding to the Syriac petš ayhūn , is explained in the Hebr. translation of the Chald. portions of Daniel by כּתנת , tunica , and is derived from פשׁט , expandit (by the transposition of the second and third radicals). Thus the Syriac word is explained by Syr. lexicographers. Theodotion's translation, τιάραι , is probably only hit upon from the similarity of the sound of the Greek πέτασος , the covering for the head worn by the ἔφηβοι . כּרבּלן are mantles , from כּרבּל , R. כּבל , to bind, to lay around , with r intercalated, which occurs 1Ch 15:27 of the putting around or putting on of the מעיל (upper garment). לבוּשׁיהון are the other pieces of clothing (Aben Ezra and others), not mantles . For that לבוּשׁ was specially used of over-clothes (Hitz.) cannot be proved from Job 24:7 and 2Ki 10:22. We have here, then, the threefold clothing which, according to Herodotus, i. 195, the Babylonians wore, namely, the סרבּלין , the κιθῶν ποδηνεκὴς λίνεος , the פּטישׁא worn above it, ἄλλον εἰρίνεον κιθῶνα , and the כּרבּלא thrown above that, χλανίδιον λευκόν ; while under the word לבוּשׁיהון the other articles of clothing, coverings for the feet and the head, are to be understood.

(Note: With the setting aside of the false interpretation we have disposed of the objection against the historical character of the narrative which v. Leng. and Hitz. have founded on the statement of Herodotus l.c. , that the Babylonians wore no hose, but that they were first worn by the Persians, who adopted them from the Medes.)

The separate articles of clothing, consisting of easily inflammable material, are doubtlessly mentioned with reference to the miracle that followed, that even these remained unchanged (Dan 3:27) in the fiery furnace. In the easily inflammable nature of these materials, namely, of the fine κιθῶν ποδηνεκὴς λίνεος , we have perhaps to seek the reason on account of which the accused were bound in their clothes, and not, as Theodoret and most others think, in the haste with which the sentence against them was carried out.

Keil-Delitzsch: Dan 3:22-23

דּי מן ( because that ), a further explanatory expression added to דּנה כּל־קבל ( wholly for this cause ): because the word of the king was sharp, and in consequence of it ( ו ), the furnace was heated beyond measure for that reason. The words אלּך גּבריּא ( these mighty men ) stand here in the status absol. , and are again taken up in the pronoun המּון after the verb קטּל . If the three were brought up to the furnace, it must have had a mouth above, through which the victims could be cast into it. When heated to an ordinary degree, this could be done without danger to the men who performed this service; but in the present case the heat of the fire was so great, that the servants themselves perished by it. This circumstance also is mentioned to show the greatness of the miracle by which the three were preserved unhurt in the midst of the furnace. The same thing is intended by the repetition of the word מכפּתין , bound , Dan 3:23, which, moreover, is purposely placed at the close of the passage to prepare for the contrast שׁרין , at liberty , free from the bonds, Dan 3:25.

(Note: Between Dan 3:23 and Dan 3:24 the lxx have introduced the Prayer of Azariah and the Song of the three men in the fiery furnace; and these two hymns are connected together by a narrative which explains the death of the Chaldeans who threw the three into the furnace, and the miracle of the deliverance of Daniel's friends. Regarding the apocryphal origin of these additions, composed in the Greek language, which Luther in his translation has rightly placed in the Apocrypha, see my Lehr. der Einl. in d. A. Test . §251.)

Keil-Delitzsch: Dan 3:24-27

The king, who sat watching the issue of the matter, looked through the door into the furnace, and observed that the three who had been cast into it bound, walked about freed from their bonds and unhurt; and, in truth, he saw not the three only, but also a fourth, "like to a son of the gods,"beside them. At this sight he was astonished and terrified. He hastily stood up; and having assured himself by a consultation with his counsellors that three men had indeed been cast bound into the furnace, while he saw four walking in the midst of it, he approached the mouth of the furnace and cried to the three to come forth. They immediately came out, and were inspected by the assembled officers of state, and found to be wholly uninjured as to their bodies, their clothes being unharmed also, and without even the smell of fire upon them. הדּברין refers, without doubt, to the officers of the kingdom, ministers or counselors of state standing very near the king, since they are named in Dan 3:27 and Daniel 6:8 (Dan 6:7) along with the first three ranks of officers, and (Dan 4:23 [26]) during Nebuchadnezzar's madness they conducted the affairs of government. The literal meaning of the word, however, is not quite obvious. Its derivation from the Chald. דּברין , duces , with the Hebr. article (Gesen.), which can only be supported by מדברא , Pro 11:14 (Targ.), is decidedly opposed by the absence of all analogies of the blending into one word of the article with a noun in the Semitic language. The Alkoran offers no corresponding analogues, since this word with the article is found only in the more modern dialects. But the meaning which P. v. Bohlen ( Symbolae ad interp. s. Codicis ex ling. pers. p. 26) has sought from the Persian word which is translated by simul judex, i.e., socius in judicio , is opposed not only by the fact that the compensation of the Mim by the Dagesch, but also the composition and the meaning, has very little probability.

The fourth whom Nebuchadnezzar saw in the furnace was like in his appearance, i.e., as commanding veneration, to a son of the gods, i.e., to one of the race of the gods. In Dan 3:28 the same personage is called an angel of God, Nebuchadnezzar there following the religious conceptions of the Jews, in consequence of the conversation which no doubt he had with the three who were saved. Here, on the other hand, he speaks in the spirit and meaning of the Babylonian doctrine of the gods, according to the theogonic representation of the συζυγία of the gods peculiar to all Oriental religions, whose existence among the Babylonians the female divinity Mylitta associated with Bel places beyond a doubt; cf. Hgst. Beitr . i. p. 159, and Häv., Kran., and Klief. in loc.

Acting on this assumption, which did not call in question the deliverance of the accused by the miraculous interposition of the Deity, Nebuchadnezzar approached the door of the furnace and cried to the three men to come out, addressing them as the servants (worshippers) of the most high God. This address does not go beyond the circle of heathen ideas. He does not call the God of Shadrach, Meshach, and Abednego the only true God, but only the most high God, the chief of the gods, just as the Greeks called their Zeus ὁ ὕψιστος θεός . The Kethiv עלּיא (in Syr. ̀elāyā̀ , to preserve) is here and everywhere in Daniel (v. 32; Dan 4:14, Dan 4:21, etc.) pointed by the Masoretes according to the form עילאה (with ) ה prevailing in the Targg. The forms גשׁם , גּשׁמא , are peculiar to Daniel (v. 27f., Dan 4:30; Dan 5:21; Dan 7:11). The Targg. have גּוּשׁמא instead of it.

Keil-Delitzsch: Dan 3:28-30

The impression made by this event on Nebuchadnezzar.

The marvellous deliverance of the three from the flames of the furnace produced such an impression on Nebuchadnezzar, that he changed his earlier and humbler judgment (Dan 3:15) regarding the God of the Jews, and spoke now in praise of the might of this God. For at the same time he not only openly announced that He had saved (Dan 3:28) His servants, but also by an edict, issued to all the peoples of his kingdom, he forbade on pain of death the doing of any dishonour to the God of the Jews (Dan 3:29). Nebuchadnezzar, however, did not turn to the true God. He neither acknowledged Jehovah as the only, or the alone true God, nor did he command Him to be worshipped. He only declared Him to be a God who is able to save His servants as no other could, and merely forbade the despising and reviling of this God. Whoever speaks שׁלה , that which is erroneous or unjust, against the God of Shadrach, etc., shall be put to death. שׁלה , from שׁלה , to err, to commit a fault , is changed in the Keri into שׁלוּ , which occurs in Dan 6:5 and Ezr 4:22, and in the Targg.; but without sufficient ground, since with other words both forms are found together, e.g., ארמלא , vidua , with ארמלוּ , viduitas . According to this, שׁלוּ in abstr. means the error ; שׁלה in concr ., the erroneous . Hitz. finds the command partly too narrow, partly quite unsuitable, because an error, a simple oversight, should find pardon as soon as possible. But the distinction between a fault arising from mistake and one arising from a bad intention does not accord with the edict of an Oriental despot, which must be in decided terms, so that there may be no room in cases of transgression for an appeal to a mere oversight. Still less importance is to be attached to the objection that the carrying out of the command may have had its difficulties. but by such difficulties the historical character of the narrative is not brought under suspicion. As the Chaldeans in this case had watched the Jews and accused them of disobedience, so also could the Jews scattered throughout the kingdom bring before the tribunal the heathen who blasphemed their God.

Dan 3:29-30

Regarding the collocation of the words עם אמּה ו , see under Dan 3:4; and regarding the Nymid@fha and the threatened punishment, see under Dan 2:5. כּדּנה we regard, with the lxx, Theodot., Vulg., and old interpreters, as a fem. adverbial: οὕτως , ita , as it occurs in Dan 2:10; Ezr 5:7, and Jer 10:11. The interpreting it as masculine, as this God , does not correspond with the heathen consciousness of God, to which a God perceptible by sight was more appropriate than a God invisible (Kran.). The history concludes (Dan 3:30) with the remark that Nebuchadnezzar now regarded the three men with the greatest favour. In what way he manifested his regard for them is not stated, inasmuch as this is not necessary to the object of the narrative. הצלח with ל , to give to any one happiness , prosperity, to cause him to be fortunate.

If we attentively consider the import of this narrative in its bearing on the history of the kingdom of God, we learn how the true worshippers of the Lord under the dominion of the world-power could and would come into difficulties, imperilling life, between the demands of the lords of this world and the duties they owe to God. But we also learn, that if in these circumstances they remain faithful to their God, they will in a wonderful manner be protected by Him; while He will reveal His omnipotence so gloriously, that even the heathen world-rulers will be constrained to recognise their God and to give Him glory.

Constable: Dan 2:1--7:28

II. The Times of the Gentiles: God's program for the world chs. 2--7

Daniel wrote 2:4b-7:28 in the Aramaic language. This literary change gives the reader a clue that this part is a distinct section of the book. The content of this section also identifies it as special. It concerns the future history of the Gentiles during "the times of the Gentiles" (Luke 21:24). Aramaic was the common language of the world in which Daniel lived when he wrote. It is natural that he would have recorded what concerns the world as a whole in the language of the Gentiles.

The writer constructed this section of the book in chiastic form.

A A prophecy of an image concerning four Gentile nations and their end ch. 2

B The supernatural persecution and deliverance of Daniel's three friends ch. 3

C God's revelation to the Gentile king Nebuchadnezzar ch. 4

C' God's revelation to the Gentile king Belshazzar ch. 5

B' The supernatural persecution and deliverance of Daniel ch. 6

A' A prophecy of animals concerning four Gentile nations and their end ch. 7

"Chapters 2 and 7 explain the succession of four gentile empires that would exert control over Jerusalem and the Jews until God's kingdom is established. Chapters 3 and 6 warned the Jews of the persecution they would face during this period and exhorted them to remain faithful to God. Chapters 4 and 5 encouraged the Jewish remnant by reminding them that a time would come when even the gentile rulers would acknowledge that the God of Israel rules over the nations."⁴⁶

Constable: Dan 3:1-30

B. Nebuchadnezzar's golden image ch. 3

There is a logical connection between the image that Nebuchadnezzar saw in his dream (ch. 2) and the image that he had built on the plain of Dura (ch. 3). Perhaps he got the idea for the statue he built from the statue he saw in his dream. He forgot, however, the lesson that he had learned about Yahweh's sovereignty (2:47). Evidently thoughts of his position as the head of gold resulted in his becoming proud.

We know that this chapter describes events that followed those in chapter 2 because Daniel's three friends had assumed their positions of administrative leadership in Babylon (v. 12). How much later is unclear though it seems that several years had elapsed.⁹⁵ What follows is the account of a ceremony designed to unify the empire under Nebuchadnezzar's leadership, which normally would have happened fairly early in his reign.

Constable: Dan 3:1-7

1. The worship of Nebuchadnezzar's statue 3:1-7

3:1 The whole image that the king built was gold. The head of the image that Nebuchadnezzar had seen in his dream was also gold.

"Daniel had told him that he was the head of gold (2:38) but that he would be followed by another kingdom inferior to you' (2:39) made of silver (2:32). Rejecting now the idea that any kingdom could follow his own, he may have determined to show the permanence of his golden kingdom by having the entire image covered with gold."⁹⁶

This image stood about 90 feet high and nine feet wide.⁹⁷ We do not know what the image represented. If it was a figure of a human, it probably stood on a substantial base since it was quite narrow for such a tall statue. However it may have represented an animal or a combination human and animal. Archaeologists have discovered Babylonian images of all these types.⁹⁸ Customarily these were wooden statues overlaid with gold (cf. Isa. 40:19; 41:7; Jer. 10:3-9).⁹⁹

In view of Nebuchadnezzar's extraordinary ego (cf. ch. 4), the image may have been a likeness of him.¹⁰⁰ However, there is no evidence that the Mesopotamians ever worshiped statues of their rulers as divine during the ruler's lifetime.¹⁰¹ It is likely that the image represented Nebuchadnezzar's patron god, Nebo.¹⁰²

The most probable site of the Dura Plain seems to be six miles southeast of Babylon.¹⁰³ The Aramaic word dura ("fortification") is common and refers to a place enclosed by a wall or perhaps mountains.¹⁰⁴

3:2 Nebuchadnezzar summoned his officials to the image for what he probably intended to be a demonstration of loyalty to him.

"The fairly recent date of the establishment of the Babylonian Empire as the successor to Assyria (at least in its southern half) made it appropriate for Nebuchadnezzar to assemble all the local and provincial leaders from every part of his domain and, in essence, exact from them a solemn oath of loyalty . . ."¹⁰⁵

The religious connotations of the gathering are unclear, but it was probably not a summons to worship one idol as God. The Babylonians were a polytheistic people and worshiped many gods.

"A refusal to yield homage to the gods of the kingdom, they regarded as an act of hostility against the kingdom and its monarch, while every one might at the same time honour his own national god. This acknowledgment, that the gods of the kingdom were the more powerful, every heathen could grant; and thus, Nebuchadnezzar demanded nothing in a religious point of view which every one of his subjects could not yield. To him, therefore, the refusal of the Jews could not but appear as opposition to the greatness of his kingdom."¹⁰⁶

3:3 Some of the titles of the officials named in the text are Persian and some are Babylonian. Daniel may have updated some of these Babylonian titles with modern Persian equivalents when he wrote the book in its final form. Perhaps they were already common when the events of this chapter happened.

The satraps were the highest political officials in each province. The prefects (princes) were military chiefs. The governors (captains) were heads of sections of the provinces. The counselors (advisers, judges) were high-ranking judges. The treasurers were superintendents of the treasury. The judges (counselors) were secondary judges, and the magistrates (sheriffs) were lower level legal officials. The rulers (officials) were subordinates of the satraps.¹⁰⁷ These groups represented all the administrative government officials of the wide-ranging empire, and they spoke many different languages (v. 7).

3:4-7 The musical instruments referred to (vv. 5, 7) also have Persian names.¹⁰⁸ Some of these instruments were Greek as well. The Greeks had an influence on Babylonia earlier than Daniel's time.¹⁰⁹ These were various wind and stringed instruments.¹¹⁰ The Babylonians seem to have been an almost music crazed culture (cf. Ps. 137:3; Isa. 14:11).¹¹¹

"The story of the three young men who were thrown into the fire because they would not worship the image (Dan. 3), brings to mind the great brick-kilns outside the city, where the bricks required for certain purposes in the vast building projects of Nebuchadnezzar were baked. Some of these great ovens where found in the [archaeological] excavations. Worth noting in this connection is a rather Solomonic judicial directive of the ruler Rim Sin (1750 B.C.), which appears in a recently published document of the Yale Babylonian Collection. He speaks thus concerning four men of Larsa: Because they threw a young slave into an oven, throw ye a slave into a furnace.' Clearly, that sort of thing was nothing new in Babylonia."¹¹²

In the Tribulation, the Antichrist will command everyone to worship him and his image (Rev. 13:3-18).

Constable: Dan 3:8-12

2. The charge against Shadrach, Meshach, and Abed-nego 3:8-12

3:8-11 The Chaldeans who brought charges against Daniel's three friends were nobles, not just astrologers. The Aramaic term gubrin kasd'in makes this clear.¹¹³ They were in a position to profit personally from the execution of the three Jews, perhaps even to step into the government positions they occupied.

3:12 The charge was disregarding the king's command concerning pledging allegiance by bowing before the image. This constituted proof that the three Jews did not worship the king's gods.

"In situations like this, no crime is greater then nonconformity, yet that is exactly what God asks of us when the things of the world are arrayed against the things of God (Rom. 12:1-2)."¹¹⁴

Many Israelites worshipped idols in Palestine, and Moses had predicted that they would worship them in exile (Deut. 4:27-28), but these young men were as scrupulous about their observance of the Mosaic Law as Daniel. For them, death was preferable to apostasy. Nebuchadnezzar's gods were responsible for his success according to Mesopotamian thinking, and to disregard them was tantamount to repudiating Nebuchadnezzar.

"The Chaldeans' attack, and Nebuchadnezzar's reaction, suggests that they saw the Jews' stance as involving both disloyalty (as if it were the king's statue) and impiety (as if it were a god's). Whatever the nature of the statue, it held religion and state together."¹¹⁵

The term "Jew" usually appears as a pejorative term, as here, wherever it occurs in the Old Testament. It is a term that the Israelites' enemies used to describe them (cf. 6:13).

The absence of reference to Daniel here raises questions. Had he worshiped the image? Was he away on government business, was he occupied with pressing matters, or was he ill and unable to attend the ceremony? Did he enjoy such an exalted position or such favor with the king that these Chaldeans dared not accuse him? The writer did not explain this mystery. It was the response of Daniel's three Hebrew friends that he wanted to stress. It seems safe to assume that if Daniel had been present he would have responded as his three friends did.

"Those who had proven themselves loyal at the royal court in Babylon would have been exempt from the ceremony. Thus Daniel did not have to appear at the gathering because he had been with Nebuchadnezzar at the royal court."¹¹⁶

"God does not test all of His children at the same time or in the same manner."¹¹⁷

Constable: Dan 3:13-18

3. The response of Shadrach, Meshach, and Abed-nego 3:13-18

3:13-14 Nebuchadnezzar reacted to the news of the three Jews' response angrily (cf. 2:12; 3:19). He evidently took their disobedience as a personal affront as well as an act of insubordination. Nevertheless he controlled himself sufficiently to give them a second chance to obey and restated the punishment for disobedience. The king distinguished between serving his gods and worshiping his golden image (v. 14). This confirms that the worship of the image was primarily political rather than religious. However failure to worship reflected disbelief in the king's gods, which was evidence of these Jews' lack of cooperation in things Babylonian.

3:15 Even though Nebuchadnezzar had witnessed and testified to the sovereignty of Yahweh previously (2:47), he clearly did not believe that even He could save the accused (v. 15). Perhaps he figured that giving information was one thing, but saving people from a fiery death was something requiring greater supernatural power (cf. 2 Kings 18:33; Isa. 36:13-20). Similarly many people today believe that God inspired the Bible, but they do not believe that He can deliver them from their serious personal problems much less world problems. The king set himself above all gods; none of these gods could deliver the three Hebrews from him. He claimed absolute authority in political and religious realms.

3:16 The three young men told the king that they did not need to give him an answer. "We" is emphatic in the original text and implies a contrast with Yahweh. God would give the king an answer. Perhaps they meant that Nebuchadnezzar should have had no question about their loyalty to him. They did not need to argue that. Surely the king knew that their faith prohibited them from worshiping any god but Yahweh.

3:17-18 They said they believed the Lord could deliver them from any fiery furnace and that He would deliver them. However, they also acknowledged the possibility that it might be God's will not to deliver them. God does not always save the lives of His children when they face martyrdom. Shadrach, Meshach, and Abed-nego knew this, but they had no question about God's ability to save them (cf. Matt. 10:28). Whether God would deliver them or not, they refused to serve idols or to bow before the king's image (Exod. 20:3-5).

"The quiet, modest, yet withal very positive attitude of faith that these three men display is one of the noblest examples in the Scriptures of faith fully resigned to the will of God. These men ask for no miracle; they expect none. Theirs is the faith that says: Though He slay me, yet will I trust in Him,' Job 13:15."¹¹⁸

". . . Shadrach, Meshach, and Abednego loved Yahweh more than life itself. Not only had they learned to recite the Shema--'Hear, O Israel: The LORD our God, the LORD is one. Love the LORD with all your heart and with all your soul and with all your strength' (Deut 6:4-5)--but they made it the center of their lives. For them the will and glory of Yahweh meant more than fame, position, or security."¹¹⁹

"Those who believe the saying, Every man has his price!' should consider well the response of these men in this crisis when their lives were at stake. They could not be bought--for any price!"¹²⁰

"The courteous but determined refusal of the Hebrews should be carefully observed. They had obeyed the powers that be' as far as conscience permitted. They journeyed to the Plain of Dura. And right at the point where conscience shouted, No further!' they rejected the temptation to be arrogant in their non-conformity. As Daniel before them had been courteous in his request to follow his convictions, so these three verbally acknowledge Nebuchadnezzar as king, while committing their ultimate allegiance to the King of kings alone. (cf. Acts 5:29; Mat. 22:21.)."¹²¹

Constable: Dan 3:19-23

4. The execution of the king's command 3:19-23

3:19 The determination of Shadrach, Meshach, and Abed-nego to withhold the form of allegiance that Nebuchadnezzar required made the king as angry as he could be. He apparently ordered the furnace heated to seven times its normal heat to make an example of them. Seven times more is a proverbial expression for much more in some passages (cf. Prov. 24:16; 26:16), and it probably has that meaning here too.

"His furnace was hot, but he himself got hotter! And when a man gets full of fury, he gets full of folly. There is no fool on earth like a man who has lost his temper. And Nebuchadnezzar did a stupid thing. He ought to have cooled the furnace seven times less if he had wanted to hurt them; but instead of that in his fury he heated it seven times more."¹²²

3:20-23 The fact that they were fully clothed when thrown into the furnace (v. 21) will feature later in the story.¹²³ That the men who threw them into the fire perished is testimony to the faithfulness of God's promise to Abraham (Gen. 12:3).¹²⁴ God cursed those who cursed His chosen people. Their fate should have warned the king.

"Judging from bas-reliefs, it would seem that Mesopotamian smelting furnaces tended to be like an old-fashioned glass milk-bottle in shape, with a large opening for the insertion of the ore to be smelted and a smaller aperture at ground level for the admission of wood and charcoal to furnish the heat. There must have been two or more smaller holes at this same level to permit the insertion of pipes connected with large bellows, when it was desired to raise the temperature beyond what the flue or chimney would produce. Undoubtedly the furnace itself was fashioned of very thick adobe, resistant to intense heat. The large upper door was probably raised above the level of the fire bed so that the metal smelted from the ore would spill on the ground in case the crucibles were upset."¹²⁵

Constable: Dan 3:24-27

5. God's deliverance of His servants 3:24-27

3:24-25 As Nebuchadnezzar watched what was happening inside the furnace, he marveled to see that the three Jews did not perish in an instant. Rising from his seat he saw them loosed from their bonds and walking around inside the furnace. What startled him even more was the presence of a fourth person with them. The fourth person had an unusual appearance, like "a son of gods" (lit.). The king probably meant that this fourth person appeared to be super-human or divine from his viewpoint as a pagan polytheist. Evidently the fourth person was either an angel or the Angel of the Lord, the preincarnate Christ (cf. Gen. 16:13; et al.). He was with them in their affliction and protected them from harm in it (cf. Exod. 3:12; Ps. 23:4-5; Isa. 7:14; 43:1-3; Matt. 28:20). He did not deliver them from the fire but in it (cf. Rom. 8:37).

3:26-27 Nebuchadnezzar then drew as close to the large door of the furnace as he could. It stood open to provide a view inside. He called to the three victims to come out of the furnace, and they responded obediently this time. The fourth person disappeared as he had appeared. The king described Shadrach, Meshach, and Abed-nego as servants of the Most High God (v. 26).¹²⁶ With this title the king ascribed greater power to their God than to any other. He had obviously delivered them as they said He could (v. 17), and the leaders of the Babylonian Empire had witnessed the miracle. The three Jews had escaped every form of destruction, even the smell of smoke. The ropes that bound them, symbolic of Nebuchadnezzar's power over them, were gone, undoubtedly burned up by the fire.

"Just as the reign of Nebuchadnezzar is symbolic of the entire period of the times of the Gentiles, so the deliverance of Daniel's three companions is typical of the deliverance of Israel during the period of Gentile domination. Particularly at the end of the Gentile period Israel will be in fiery affliction, but as Isaiah prophesied, But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee' (Is 43:1-2)."¹²⁷

The three Hebrew young men quenched the fury of flames with their faith in their faithful God (Heb. 11:34; cf. 1 Macc. 2:59).

Constable: Dan 3:28-30

6. The consequences of God's deliverance 3:28-30

2:28-29 Nebuchadnezzar's acknowledgment of Yahweh's superior power was an advance upon his earlier tribute to Yahweh's ability to reveal mysteries (2:47). The pagans believed that the gods used messengers to carry out their will. Evidently the king viewed the fourth person in the furnace as a messenger from Yahweh. This deliverance made Shadrach, Meshach, and Abed-nego's God superior to all others in Nebuchadnezzar's eyes. He had to acknowledge Yahweh's sovereignty over his own god, Nebo, in this respect. Therefore he issued a decree ordering everyone to respect Yahweh and to say nothing against Him.¹²⁸ He made Judaism a recognized religion with rights to toleration and respect.¹²⁹ This chapter began with Nebuchadnezzar intending to unite his kingdom under one religion (v. 5), but it ends with him acknowledging Yahweh's sovereignty and permitting His worship. This does not necessarily mean, of course, that Nebuchadnezzar abandoned his pagan polytheism and cast himself wholly on Yahweh in saving faith.¹³⁰

". . . it [the title "the most High God"] suggests a God of universal authority, but of otherwise undefined personal qualities. For a pagan, it would denote only the highest among many gods, but as an epithet of El it was accepted in early OT times and applied to Yahweh, so that for a Jew it has monotheistic (or mono-Yahwistic) implications."¹³¹

3:30 Shadrach, Meshach, and Abed-nego also received the king's blessing. He approved their faith in Yahweh who had demonstrated Himself to be as powerful as His three faithful followers had claimed that He was.

"This historical incident seems to have prophetic significance as well. In the coming Tribulation a Gentile ruler (7:8) will demand for himself the worship that belongs to God (2 Thes. 2:4; Rev. 13:8). Any who refuse to acknowledge his right to receive worship will be killed (Rev. 13:15). Assuming political and religious power, he will oppress Israel (Rev. 13:7). Most of the people in the world, including many in Israel, will submit to and worship him. But a small remnant in Israel, like the three in Daniel's day, will refuse. Many who will not worship the Antichrist will be severely punished; some will be martyred for their faithfulness to Jesus Christ. But a few will be delivered from those persecutions by the Lord Jesus Christ at His second coming [cf. Zech. 13:8; Rev. 12:10-17].

"In the forthcoming Tribulation period God will do for this believing remnant what He did for Daniel's three companions. They withstood the decree of the king, and though they were not exempted from suffering and oppression they were delivered out of it by the God they trusted."¹³²

This chapter advances the revelation in the preceding ones. Previously God had revealed Himself as the only God who can reveal mysteries, things previously unknown but now made clear by Him. The image that Nebuchadnezzar saw in his dream and that Daniel interpreted (ch. 2) was a revelation of future world kingdoms and their characteristics. Chapter 3 shows that Yahweh is powerful enough to control history miraculously. He does so to remain true to His promises to His people and to deliver those who put their trust in Him. He can not only reveal the future, but He can also bring it into existence. Chapter two demonstrates the wisdom of God and chapter three the power to God primarily (cf. 2:20-23). The witness to Yahweh's superior powers was the most powerful human being of his day, King Nebuchadnezzar. Thus there should be no question about the Lord's greatness.

Guzik: Dan 3:1-30

Daniel 3 - Saved In the Fiery Furnace

A. Nebuchadnezzar erects an image and demands everyone worship it.

1. (1) The image is made and set up.

Nebuchadnezzar the king made an image of gold, whose height was sixty cubits and its width six cubits. He set it up in the plain of Dura, in the province of Babylon.

a. Nebuchadnezzar the king made an image of gold: There is considerable debate regarding when this happened. Some think it was a short time after the events of Daniel 2, but others think it happened many years later.

i. There is a discernible link between Nebuchadnezzar's dream in Daniel 2 and the image he made in Daniel 3. It seems that Nebuchadnezzar deliberately made an entire statue of gold, saying that the day of his reign and authority would never end - in contradiction to God's declared plan.

b. An image of gold: The image was more like a stylized obelisk than a normal statue, being 90 feet high and 9 feet wide. Being so large, it is safe to say that it was not made of solid gold but probably wood overlaid with gold. This was a common method of construction in the ancient world.

i. "On the plains of Dura there stands today, a rectilinear mound, about twenty feet high, an exact square of about forty-six feet at the base, resembling the pedestal of a colossal statue." (Heslop)

2. (2-3) All Babylonia's dignitaries gathered at the dedication of the image.

And King Nebuchadnezzar sent word to gather together the satraps, the administrators, the governors, the counselors, the treasurers, the judges, the magistrates, and all the officials of the provinces, to come to the dedication of the image which King Nebuchadnezzar had set up. So the satraps, the administrators, the governors, the counselors, the treasurers, the judges, the magistrates, and all the officials of the provinces gathered together for the dedication of the image that King Nebuchadnezzar had set up; and they stood before the image that Nebuchadnezzar had set up.

a. Gather together the satraps: Satrap is a Persian loan word that means "protector of the realm." It refers to a specific category of public officials.

b. All the officials of the provinces, to come to the dedication of the image: The demand that all come to the dedication ceremony means that Nebuchadnezzar meant to use the worship of this image as a test of allegiance.

3. (4-6) The command to worship the image.

Then a herald cried aloud: "To you it is commanded, O peoples, nations, and languages, that at the time you hear the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, you shall fall down and worship the gold image that King Nebuchadnezzar has set up; and whoever does not fall down and worship shall be cast immediately into the midst of a burning fiery furnace."

a. Horn, flute, harp, lyre, and psaltery: Some of the musical instruments are difficult to define precisely but the idea is clear. This was an impressive orchestra.

i. The use of the Aramaic words for lyre, psaltery and symphony has led some critics to say that the book of Daniel was written hundreds of years after the time of Daniel. They say this because these particular words are Aramaic words borrowed from Greek words and supposedly Daniel did not have had these words at his disposal in the sixth century B.C. and they supposedly did not come into the Hebrew vocabulary until the third century B.C.

ii. Nevertheless, ancient records tell us there were Greeks in the region of Assyria, Babylon and Persia as far back as the eighth century B.C. Archaeology also proves beyond a doubt that Greek mercenaries fought and made military settlements in and around Judea before the time of Daniel.

b. Whoever does not fall down and worship shall be cast immediately into the midst of a burning fiery furnace: The command is empowered by a naked threat. Nebuchadnezzar regarded refusing to worship the image as treason, not only as a religious offense.

i. In this, Nebuchadnezzar is just like most politicians, who often seem willing to use religion to strengthen their grip on political power. Politicians are happy to blend together spiritual allegiance and national allegiance. An example of this was displayed in 1936 when Herr Baldur von Schirach, head of the youth program in Nazi Germany, said: "If we act as true Germans we act according to the laws of God. Whoever serves Adolf Hitler, the fuehrer, serves Germany, and whoever serves Germany serves God."

ii. Another example comes from 1960 when the President of Ghana had a slightly larger than life-size statue of himself erected in front of the national house of Parliament. An inscription on the side of the statue read, "Seek ye first the political kingdom and all other things shall be added unto you." The statue was destroyed after a bloodless coup in 1966.

c. A burning fiery furnace: Nebuchadnezzar was not a man who allowed lawbreakers to go unpunished. In a cuneiform writing, Nebuchadnezzar is described as so devoted to justice that "he did not rest night or day." The document also tells of a criminal guilty of a second offense who was decapitated and afterwards a stone image of his head was displayed as a warning.

4. (7) The crowd obeys Nebuchadnezzar's command.

So at that time, when all the people heard the sound of the horn, flute, harp, and lyre, in symphony with all kinds of music, all the people, nations, and languages fell down and worshiped the gold image which King Nebuchadnezzar had set up.

a. When all the people heard the sound: Nebuchadnezzar's grand idolatry was accompanied by music - elaborate and well-produced music. This reminds us of the great inherent power in music, both for good and for evil.

b. Fell down and worshiped the gold image: According to Baldwin, this literally reads as soon as they were hearing they were falling down. There was total and immediate obedience to Nebuchadnezzar's command!

B. Three Hebrew men refuse the demand.

1. (8-12) Certain Chaldeans accuse the three Hebrew men.

Therefore at that time certain Chaldeans came forward and accused the Jews. They spoke and said to King Nebuchadnezzar, "O king, live forever! You, O king, have made a decree that everyone who hears the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, shall fall down and worship the gold image; and whoever does not fall down and worship shall be cast into the midst of a burning fiery furnace. There are certain Jews whom you have set over the affairs of the province of Babylon: Shadrach, Meshach, and Abed-Nego; these men, O king, have not paid due regard to you. They do not serve your gods or worship the gold image which you have set up."

a. Certain Chaldeans came forward and accused the Jews: These Chaldeans had an obvious political motivation against these Jews who were promoted to high office along with Daniel in the events recorded in the previous chapter.

b. They do not serve your gods or worship the gold image: Apparently their failure to worship the image was not discovered until these certain Chaldeans made it known. With so many thousands of government officials in attendance, it would be easy to overlook these three. Additionally, we see from this that the three Jewish men did not lodge a formal protest; they simply refrained from sharing in the sin of idolatry themselves.

i. Though their actions were not public, neither were they hidden. These three Hebrew men must have known they would be discovered, yet they obeyed God rather than man. "You will not be able to go through life without being discovered: a lighted candle cannot be hid. There is a feeling among some good people that it will be wise to be very reticent, and hide their light under a bushel. They intend to lie low all the war time, and come out when the palms are being distributed. They hope to travel to heaven by the back lanes, and skulk into glory in disguise. Ah me, what a degenerate set!" (Spurgeon)

2. (13-15) Nebuchadnezzar interviews the disobedient Hebrew men.

Then Nebuchadnezzar, in rage and fury, gave the command to bring Shadrach, Meshach, and Abed-Nego. So they brought these men before the king. Nebuchadnezzar spoke, saying to them, "Is it true, Shadrach, Meshach, and Abed-Nego, that you do not serve my gods or worship the gold image which I have set up? Now if you are ready at the time you hear the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, and you fall down and worship the image which I have made, good! But if you do not worship, you shall be cast immediately into the midst of a burning fiery furnace. And who is the god who will deliver you from my hands?"

a. Is it true: To his credit, Nebuchadnezzar did not accept the accusation on hearsay. He made sure of it with a personal interview. This was an even greater test for Shadrach, Meshach, and Abed-Nego. It is one thing to make a stand for God; it is a greater thing to stick to your stand when pointedly asked, "Is it true?" Peter could follow Jesus after His arrest, but he wilted and denied Jesus when asked, "Is it true?"

i. "If, standing before the heart-searching God at this time, you cannot say, 'It is true,' how should you act? If you cannot say that you take Christ's cross, and are willing to follow him at all hazards, then hearken to me and learn the truth. Do not make a profession at all. Do not talk about baptism or the Lord's Supper, nor of joining a church, nor of being a Christian; for if you do, you will lie against your own soul. If it be not true that you renounce the world's idols, do not profess that it is so. It is unnecessary that a man should profess to be what he is not; it is a sin of supererogation, a superfluity of naughtiness. If you cannot be true to Christ, if your coward heart is recreant to your Lord, do not profess to be his disciple, I beseech you. He that is married to the world, or flinthearted, had better return to his house, for he is of no service in this war." (Spurgeon)

b. But if you do not worship, you shall be cast immediately into the midst of a burning fiery furnace: Nebuchadnezzar would not tolerate losing face on such an important occasion. His pride made him declare, "You shall have no other gods than me."

i. We can imagine the enormous pressure on Shadrach, Meshach, and Abed-Nego to compromise. Everything in front of them - the king, the furnace, the music, their compatriots, their competitors - all of it conspired to convince them to compromise. Yet God was more real to them than any of those things. "Do not judge the situation by the king's threat and by the heat of the burning fiery furnace, but by the everlasting God and the eternal life which awaits you. Let not flute, harp, and sackbut fascinate you, but hearken to the music of the glorified. Men frown at you, but you can see God smiling on you, and so you are not moved." (Spurgeon)

c. Who is the god who will deliver you from my hands? Nebuchadnezzar thinks nothing of insulting all gods with this statement. He is more of a secularist or a humanist than a theist. The god he really believes in is himself, not the gods of Babylon.

3. (16-18) The three Hebrew men insist they will never worship the image.

Shadrach, Meshach, and Abed-Nego answered and said to the king, "O Nebuchadnezzar, we have no need to answer you in this matter. If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up."

a. We have no need to answer you: They had no need to defend themselves. Their guilt in the matter was clear - they clearly would not bow down to this image.

b. Our God whom we serve is able to deliver us: In this, the Jewish men show they have a good understanding and appreciation of God's great power. In fact, they know that God is able to save them from both the burning fiery furnace and from the hand of Nebuchadnezzar himself.

c. But if not: In this, the Jewish men show they have a good understanding and appreciation of submission to God. They know God's power, but they also know that they must do what is right even if God does not do what they expect or hope Him to do.

i. We often whine about our "rights" and what is "fair." Often it is better to make a stand and take your lumps, leaving your fate in God's hands.

ii. They did not doubt God's ability but neither did they presume to know God's will. In this they agreed with Job: Though He slay me, yet will I trust Him (Job 13:15). They recognized that God's plan might be different than their desires. I have my own desires and dreams and I pray that God fulfills them. But if He doesn't, I can't turn my back on Him.

iii. These were men who did not love too much. There are popular self-help books that hope to help people who seem to love too much, yet many Christians are hindered because they love too much. Remember that early Christians were not thrown to the lions because they worshipped Jesus, but because they would not worship the emperor.

iv. In our day, many do love Jesus and think highly of Him - yet they are far from God because they also love and worship the world, sin, and self. Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. (1 John 2:15)

d. Let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up: It took great faith to say this. God brought them to this place of great faith by preparing them with tests in less dramatic areas.

i. These men stood firm when challenged to eat impure foods and they saw God bless their obedience. That gave them the courage to obey now, when the stakes were much higher.

ii. Are you waiting for something "big" before you really start to obey God? Is your life filled with many small compromises, yet you tell yourself that you will stand firm when it "really" matters? Shadrach, Meshach, and Abed-Nego show us that "small" things really matter,

e. The statement of Shadrach, Meshach, and Abed-Nego is also remarkable for what it does not have - any hint of an excuse. In a time of testing like this it is easy to think of a thousand excuses that seem to justify compromise.

i. They might have said, "There is nothing to gain by resisting; wouldn't we do more good by living?" It is easy to say, "we must live," but in reality, we all must die - so why not die making a stand for God?

ii. They might have said, "We are in a different place; in Rome, do as the Romans do." Yet they knew that God has unlimited jurisdiction. We must do more than "perform" acts of religious obedience when we have an audience.

iii. They might have said, "We will lose our jobs and our standard of living." Often when God blesses us we make the blessing an idol and compromise God to keep what we have.

iv. They might have said, "After all, we are not being called to renounce our God." They did not have a super-elastic conscience that said "we are not bowing down to the idol, but in respect for the king, or to the music." Excuses like this are common but prove the principle that anything will serve as an excuse, when the heart is bent on compromise.

v. They might have said, "Everybody else is doing it." Instead they cultivated brave personalities, willing to stand alone with God

vi. They might have said, "It is only for once, and not for very long. Ten minutes, just for the king. It is stupid to throw our lives away for ten minutes." These men knew that ten minutes could change an entire life. Ten minutes can chart the course for your eternity.

vii. They might have said, "This is more than can be expected of us; God will understand just this once." It is true that God understands our struggle with sin - that is why He loves the sinner and made provision at the cross for freedom from the penalty, power, and presence of sin. Knowing that "God understands" should be a spur to obedience, not a license to sin.

viii. "I am glad that the three holy children were not 'careful to answer,' [the KJV has, "we are not careful to answer thee" here] or they might have fallen upon some crooked policy or lame excuse for compromise. What have we to do with consequences? It is ours to do the right, and leave results with the Lord." (Spurgeon)

C. The Hebrew men in the fiery furnace.

1. (19-23) The three men are cast violently into the furnace.

Then Nebuchadnezzar was full of fury, and the expression on his face changed toward Shadrach, Meshach, and Abed-Nego. He spoke and commanded that they heat the furnace seven times more than it was usually heated. And he commanded certain mighty men of valor who were in his army to bind Shadrach, Meshach, and Abed-Nego, and cast them into the burning fiery furnace. Then these men were bound in their coats, their trousers, their turbans, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore, because the king's command was urgent, and the furnace exceedingly hot, the flame of the fire killed those men who took up Shadrach, Meshach, and Abed-Nego. And these three men, Shadrach, Meshach, and Abed-Nego, fell down bound into the midst of the burning fiery furnace.

a. Nebuchadnezzar was full of fury: No matter how brave Shadrach, Meshach, and Abed-Nego were, this still must have been extremely intimidating. We get the feeling that prior to their statement he spoke kindly, almost in a fatherly manner to these "wayward boys." After hearing their bold challenge the expression on his face changed.

i. Despite the intense intimidation, the men stayed courageous in their confession of faith. Spurgeon eloquently described the horror of those who lose their courage at such times: "Remember also that by yielding to the fear of man you are demeaning yourself. There shall come a day when the man that was ashamed of Christ will himself be ashamed: he will wonder where he can hide his guilty head. Look at him! There he is! The traitor who denied his Lord! The Christ was spat upon and nailed to the cross, and this man was afraid to own him. To win the smile of a silly maid, to escape the jest of a coarse fellow, to win a few pieces of silver, to stand respectable among his fellow-men, he turned his back upon his Redeemer and sold his Lord; and now what can be said for him? Who can excuse him? The angels shun him as a man who was ashamed of the Lord of glory. He is clothed with shame and everlasting contempt. Even the lost in hell get away from him, for many of them were more honest than he. Is there such a man as this before me? I summon him in the name of the living God to answer for his cowardice! Let him come forth and own his crime, and humbly seek forgiveness at the hands of the gracious Savior." (Spurgeon)

b. Bound in their coats . . . the furnace exceedingly hot: Everything was done to make sure that the three Hebrew men were quickly and completely burned.

2. (24-25) Nebuchadnezzar sees four alive and well in the furnace.

Then King Nebuchadnezzar was astonished; and he rose in haste and spoke, saying to his counselors, "Did we not cast three men bound into the midst of the fire?" They answered and said to the king, "True, O king." "Look!" he answered, "I see four men loose, walking in the midst of the fire; and they are not hurt, and the form of the fourth is like the Son of God."

a. Then King Nebuchadnezzar was astonished: It is astonishing that anyone survived for a moment inside the furnace when others perished at the door.

i. The Septuagint says in Daniel 3:24 that Nebuchadnezzar's attention was caught when he heard them singing praises in the furnace. We can imagine that the king had them cast into the furnace and didn't intend to look twice, believing they would be immediately consumed. As he walks away with a satisfied look on his face, he is immediately stopped by the sound of singing coming from the furnace. At a safe distance from the raging heat he peers inside - and sees four men loose, walking in the midst of the fire.

ii. If this singing in the furnace is true, it reminds us of Paul and Silas singing in the Philippian jail (Acts 16:25).

b. I see four men loose . . . and the form of the fourth is like the Son of God: Nebuchadnezzar tells us who the fourth was - the Son of God. Jesus was literally with them in the worst of their trial.

i. We don't know if Shadrach, Meshach, and Abed-Nego knew that the Son of God was with them in their fiery trial. Sometimes we are aware of Jesus' presence in our trials and sometimes we are not - but He is there nonetheless.

ii. Spurgeon observed that God's people are often in the furnace, and though there are different kinds of furnaces they serve similar purposes in our life

· There is the furnace that men prepare

· There is the furnace that Satan prepares

· There is the furnace that God prepares

iii. God can deliver us from a trial, or He can miraculously sustain and strengthen us in a trial. Trapp quotes an English martyr who said this as he was burnt at the stake: "O ye Papists, behold ye look for miracles; here now you may see a miracle; for in this fire I feel no more pain than as if I were in a bed of down; but it is to me as a bed of roses."

c. I see four men loose, walking in the midst of the fire: Nebuchadnezzar also observed that the four men were free in the fire. The fire only burnt the ropes that bound them.

3. (26-27) The Hebrew men leave the furnace unharmed.

Then Nebuchadnezzar went near the mouth of the burning fiery furnace and spoke, saying, "Shadrach, Meshach, and Abed-Nego, servants of the Most High God, come out, and come here." Then Shadrach, Meshach, and Abed-Nego came from the midst of the fire. And the satraps, administrators, governors, and the king's counselors gathered together, and they saw these men on whose bodies the fire had no power; the hair of their head was not singed nor were their garments affected, and the smell of fire was not on them.

a. Servants of the Most High God: Before they are out of the furnace, Nebuchadnezzar recognizes that these men serve the true God, the God Most High.

b. These men on whose bodies the fire had no power: The trial had no power over these men because they were thoroughly submitted to the power and will of God. Even before the time of Jesus they knew the truth of Jesus promise: In the world you will have tribulation; but be of good cheer, I have overcome the world. (John 16:33)

c. The smell of fire was not on them: This demonstrates how complete their deliverance was.

i. This whole account illustrates - perhaps serving as a type - of the future of Israel during the Great Tribulation.

· Nebuchadnezzar is like the Antichrist, who forces the whole world into one religion of idolatry

· Nebuchadnezzar's image is like the image described in Revelation 13, that the whole world will be commanded to worship

· The fiery furnace is like the Great Tribulation, which will be great affliction for the Jews

· The three Hebrew men are like Israel, who will be preserved through the tribulation

· The executioners who perished are like those in league with the Antichrist, who Jesus will slay at His return

· The mysteriously absent Daniel is like the church, not even present for this time of great tribulation

D. Aftermath.

1. (28) Nebuchadnezzar acknowledges the greatness of the God of the three Hebrews.

Nebuchadnezzar spoke, saying, "Blessed be the God of Shadrach, Meshach, and Abed-Nego, who sent His Angel and delivered His servants who trusted in Him, and they have frustrated the king's word, and yielded their bodies, that they should not serve nor worship any god except their own God!

a. Blessed be the God of Shadrach, Meshach, and Abed-Nego: Nebuchadnezzar gives glory to God, but he recognizes that this great God is not his God. He is still the God of these three brave men.

b. Who sent His Angel and delivered His servants who trusted in Him: In Daniel 3:15 Nebuchadnezzar asked, "who is the god who will deliver you from my hands?" Now he knows:

· He is the God of the Hebrews (the God of Shadrach, Meshach, and Abed-Nego)

· He is the God who sends a Savior (who sent His Angel)

· He is the God of great power (delivered His servants)

· He is the God worthy of trust (who trusted in Him)

· He is the God worthy of full surrender (frustrated the king's word, and yielded their bodies)

· He is the God who demands exclusive allegiance (that they should not serve nor worship any god except their own God)

i. Nebuchadnezzar knows a lot about God - but he does not yet know Him personally.

c. Yielded their bodies: Shadrach, Meshach, and Abed-Nego surrendered themselves completely to God - body, soul, and spirit. It was the kind of submission Paul wrote of in Romans 12:1: present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.

i. This whole account is a powerful illustration of the principle of Romans 12:1. We see Satan trying to make the believer bow down to his idealized image of what men and women should be. Christians must resist this with everything they have and pursue God's ideal. In this, we will fulfill Romans 12:2: And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.

2. (29) Nebuchadnezzar makes a proclamation that nothing evil should be said against the God of the Hebrews.

"Therefore I make a decree that any people, nation, or language which speaks anything amiss against the God of Shadrach, Meshach, and Abed-Nego shall be cut in pieces, and their houses shall be made an ash heap; because there is no other God who can deliver like this." Then the king promoted Shadrach, Meshach, and Abed-Nego in the province of Babylon.

a. Therefore I make a decree: The three Hebrew men did not ask for Nebuchadnezzar to make this decree, and they probably did not want him to. Coerced worship isn't good, either towards an idol or towards the true God.

b. There is no other God who can deliver like this: Seeing God at work in the life of His people was an extremely effective testimony to Nebuchadnezzar.

i. Paul expressed the same idea in 2 Corinthians 3:2-3: You are our epistle written in our hearts, known and read by all men; clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart.

© 2002 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Dan 3:12

DANIEL 3:12 —If Daniel was faithful to God, why did he not refuse to bow to this idol    too?

PROBLEM: In the first chapter, Daniel and the three other young men refused to do    anything that violated their conscience (cf. Dan. 1:8ff ). However, here only the    three young men refused to bow to the image. Why didn’t Daniel refuse to    perform this idolatrous act also?

SOLUTION: He undoubtedly would have refused, if he had been there. But, there is    absolutely no indication that Daniel was present. Since he was a government    official (cf. Dan. 1:19 ), he may have been out of the capital on business at this    time. We do know that later ( Dan. 6 ) he stood firm on his spiritual convictions,    even under the threat of death. So, had he been present, we can be assured that he    would not have engaged in this idolatry either.

Evidence: Dan 3:12

These godly Jews refused to transgress the First and the Second Commandments by bowing before idols.

Evidence: Dan 3:16

King Nebuchadnezzar exalted himself above God. This is normal human behavior. Sinful men stand in judgment over God. They question His decrees. They imagine themselves to be more subtle than God, imagining that they can outwit Him by sinning and then repenting at the last minute. They suppose that he is blind to their sin. They can see, but He is blind, they presume. They slur His character by thinking that He will tolerate their hypocrisy. Like the arrogant king of Babylon, they think that God lacks even the power to deliver from their mighty hands.

Evidence: Dan 3:18

The three faithful men refused to compromise--even at the loss of their lives. As we can see from their words, "But if not... . "their conviction didn't come from a promise that God would deliver them. They were full of faith. They lived by faith, and they were prepared to die in faith. We, too, are called to be faithful in the face of death. Neither do we have a promise of deliverance from the hands of ungodly men. God allowed Stephen to be martyred, as well as eleven of the original apostles and millions of other martyrs down through the ages (see note for Act 7:55 : "History reveals the fate of the apostles.")

Evidence: Dan 3:19

he smiling face of the world changes when we refuse to compromise the issue of sin.

Introduction / Outline

JFB: Daniel (Book Introduction)

DANIEL, that is, "God is my judge"; probably of the blood royal (compare Dan 1:3, with 1Ch 3:1, where a son of David is named so). Jerusalem may have been his birthplace (though Dan 9:24, "thy holy city," does not necessarily imply this). He was carried to Babylon among the Hebrew captives brought thither by Nebuchadnezzar at the first deportation in the fourth year of Jehoiakim. As he and his three companions are called (Dan 1:4) "children," he cannot have been more than about twelve years old when put in training, according to Eastern etiquette, to be a courtier (Dan 1:3, Dan 1:6). He then received a new name, by which it was usual to mark a change in one's condition (2Ki 23:34; 2Ki 24:17; Ezr 5:14; Est 2:7), Belteshazzar, that is, "a prince favored by Bel" (Dan 1:7). His piety and wisdom were proverbial among his countrymen at an early period; probably owing to that noble proof he gave of faithfulness, combined with wisdom, in abstaining from the food sent to him from the king's table, as being polluted by the idolatries usual at heathen banquets (Dan 1:8-16). Hence Ezekiel's reference to him (Eze 14:14, Eze 14:20; Eze 28:3) is precisely of that kind we should expect; a coincidence which must be undesigned. Ezekiel refers to him not as a writer, but as exhibiting a character righteous and wise in discerning secrets, in those circumstances now found in his book, which are earlier than the time when Ezekiel wrote. As Joseph rose in Egypt by interpreting Pharaoh's dreams, so Daniel, by interpreting Nebuchadnezzar's, was promoted to be governor of Babylonia, and president of the Magian priest-caste. Under Evil-merodach, Nebuchadnezzar's successor, as a change of officers often attends the accession of a new king, Daniel seems to have had a lower post, which led him occasionally to be away from Babylon (Dan 8:2, Dan 8:27). Again he came into note when he read the mystic writing of Belshazzar's doom on the wall on the night of that monarch's impious feast. BEROSUS calls the last Babylonian king Nabonidus and says he was not killed, but had an honorable abode in Carmania assigned to him, after having surrendered voluntarily in Borsippa. RAWLINSON has cleared up the discrepancy from the Nineveh inscription. Belshazzar was joint king with his father, Evil-merodach or Nabonidus (called Minus in the inscriptions), to whom he was subordinate. He shut himself up in Babylon, while the other king took refuge elsewhere, namely, in Borsippa. BEROSUS gives the Chaldean account, which suppresses all about Belshazzar, as being to the national dishonor. Had Daniel been a late book, he would no doubt have taken up the later account of BEROSUS. If he gave a history differing from that current in Babylonia, the Jews of that region would not have received it as true. Darius the Mede, or Cyaxares II, succeeded and reigned two years. The mention of this monarch's reign, almost unknown to profane history (being eclipsed by the splendor of Cyrus) is an incidental proof that Daniel wrote as a contemporary historian of events which he knew, and did not borrow from others. In the third year of Cyrus he saw the visions (the tenth through twelfth chapters) relating to his people down to the latest days and the coming resurrection. He must have been about eighty-four years old at this time. Tradition represents Daniel as having died and been buried at Shushan. Though his advanced age did not allow him to be among those who returned to Palestine, yet he never ceased to have his people's interests nearest to his heart (Dan. 9:3-19; Dan 10:12).

AUTHENTICITY OF THE BOOK OF DANIEL. Dan 7:1, Dan 7:28; Dan 8:2; Dan 9:2; Dan 10:1-2; Dan 12:4-5, testify that it was composed by Daniel himself. He does not mention himself in the first six chapters, which are historical; for in these it is not the author, but the events which are the prominent point. In the last six, which are prophetical, the author makes himself known, for here it was needed, prophecy being a revelation of words to particular men. It holds a third rank in the Hebrew canon: not among the prophets, but in the Hagiographa (Chetubim), between Esther and Ezra, books like it relating to the captivity; because he did not strictly belong to those who held exclusively the profession of "prophets" in the theocracy, but was rather a "seer," having the gift, but not the office of prophet. Were the book an interpolated one, it doubtless would have been placed among the prophets. Its present position is a proof of its genuineness, as it was deliberately put in a position different from that where most would expect to find it. Placed between Esther, and Ezra and Nehemiah, it separated the historical books of the time after the captivity. Thus, Daniel was, as BENGEL calls him, the politician, chronologer, and historian among the prophets. The Psalms also, though many are prophetical, are ranked with the Hagiographa, not with the prophets; and the Revelation of John is separated from his Epistles, as Daniel is from the Old Testament prophets. Instead of writing in the midst of the covenant people, and making them the foreground of his picture, he writes in a heathen court, the world kingdoms occupying the foreground, and the kingdom of God, though ultimately made the most significant, the background. His peculiar position in the heathen court is reflected in his peculiar position in the canon. As the "prophets" in the Old Testament, so the epistles of the apostles in the New Testament were written by divinely commissioned persons for their contemporaries. But Daniel and John were not in immediate contact with the congregation, but isolated and alone with God, the one in a heathen court, the other on a lonely isle (Rev 1:9). PORPHYRY, the assailant of Christianity in the third century, asserted that the Book of Daniel was a forgery of the time of the Maccabees (170-164 B.C.), a time when confessedly there were no prophets, written after the events as to Antiochus Epiphanes, which it professes to foretell; so accurate are the details. A conclusive proof of Daniel's inspiration, if his prophecies can be shown to have been before the events. Now we know, from JOSEPHUS [Antiquities, 10.11.7], that the Jews in Christ's days recognized Daniel as in the canon. Zechariah, Ezra, and Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it in His characteristic designation, "Son of man," Mat 24:30 (Dan 7:13); also expressly by name, and as a "prophet," in Mat 24:15 (compare Mat 24:21, with Dan 12:1, &c.); and in the moment that decided His life (Mat 26:64) or death, when the high priest adjured him by the living God. Also, in Luk 1:19-26, "Gabriel" is mentioned, whose name occurs nowhere else in Scripture, save in Dan 8:16; Dan 9:21. Besides the references to it in Revelation, Paul confirms the prophetical part of it, as to the blasphemous king (Dan 7:8, Dan 7:25; Dan 11:36), in 1Co 6:2; 2Th 2:3-4; the narrative part, as to the miraculous deliverances from "the lions" and "the fire," in Heb 11:33-34. Thus the book is expressly attested by the New Testament on the three points made the stumbling-block of neologists--the predictions, the narratives of miracles, and the manifestations of angels. An objection has been stated to the unity of the book, namely, that Jesus quotes no part of the first half of Daniel. But Mat 21:44 would be an enigma if it were not a reference to the "stone that smote the image" (Dan 2:34-35, Dan 2:44-45). Thus the New Testament sanctions the second, third, sixth, seventh, and eleventh chapters. The design of the miracles in the heathen courts where Daniel was, as of those of Moses in Egypt, was to lead the world power, which seemed to be victorious over the theocracy, to see the essential inner superiority of the seemingly fallen kingdom of God to itself, and to show prostrate Israel that the power of God was the same as of old in Egypt. The first book of Maccabees (compare 1 Maccabees 1:24; 9:27, 40, with Dan 12:1; Dan 11:26, of the Septuagint) refers to Daniel as an accredited book, and even refers to the Septuagint Alexandrian version of it. The fact of Daniel having a place in the Septuagint shows it was received by the Jews at large prior to the Maccabean times. The Septuagint version so arbitrarily deviated from the Hebrew Daniel, that Theodotius' version was substituted for it in the early Christian Church. JOSEPHUS [Antiquities, 11.8.5] mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 B.C.), the high priest, met him at the head of a procession and averted his wrath by showing him Daniel's prophecy that a Grecian monarch should overthrow Persia. Certain it is, Alexander favored the Jews, and JOSEPHUS' statement gives an explanation of the fact; at least it shows that the Jews in JOSEPHUS' days believed that Daniel was extant in Alexander's days, long before the Maccabees. With Jaddua (high priest from 341-322 B.C.) the Old Testament history ends (Neh 12:11). (The register of the priests and Levites was not written by Nehemiah, who died about 400 B.C., but was inserted with divine sanction by the collectors of the canon subsequently.) An objection to Daniel's authenticity has been rested on a few Greek words found in it. But these are mostly names of Greek musical instruments, which were imported by Greece from the East, rather than vice versa. Some of the words are derived from the common Indo-Germanic stock of both Greek and Chaldee: hence their appearance in both tongues. And one or two may have come through the Greeks of Asia Minor to the Chaldee. The fact that from the fourth verse of the second chapter to the end of the seventh, the language is Chaldee, but the rest Hebrew, is not an argument against, but for, its authenticity. So in Ezra the two languages are found. The work, if that of one author, must have been composed by someone in the circumstances of Daniel, that is, by one familiar with both languages. No native-born Hebrew who had not lived in Chaldea would know Chaldee so well as to use it with the same idiomatic ease as his native tongue; the very impurities in Daniel's use of both are just such as were natural to one in his circumstances, but unnatural to one in a later age, or to one not half Hebrew, half Chaldean in residence as Daniel was. Those parts of Daniel which concern the whole world are mostly Chaldee, then the language of the world empire. So Greek was made the language of the New Testament, which was designed for the whole world. Those affecting the Jews, mostly Hebrew; and this not so impure as that of Ezekiel. His Chaldee is a mixture of Hebrew and Aramaic. Two predictions alone are enough to prove to us that Daniel was a true prophet. (1) That his prophecies reach beyond Antiochus; namely, he foretells the rise of the four great monarchies, Babylon, Medo-Persia, Greece, and Rome (the last not being in Daniel's time known beyond the precincts of Italy, or rather of Latium), and that no other earthly kingdom would subvert the fourth, but that it would divide into parts. All this has come to pass. No fifth great earthly monarchy has arisen, though often attempted, as by Charlemagne, Charles V, and Napoleon. (2) The time of Messiah's advent, as dated from a certain decree, His being cut off, and the destruction of the city. "He who denies Daniel's prophecies," says SIR ISAAC NEWTON, "undermines Christianity, which is founded on Daniel's prophecies concerning Christ."

CHARACTERISTICS OF DANIEL. The vision mode of revelation is the exception in other prophets, the rule in Daniel. In Zechariah (Zec. 1:1-6:15), who lived after Daniel, the same mode appears, but the other form from the seventh chapter to the end. The Revelation of St. John alone is perfectly parallel to Daniel, which may be called the Old Testament Apocalypse. In the contents too there is the difference above noticed, that he views the kingdom of God from the standpoint of the world kingdoms, the development of which is his great subject. This mode of viewing it was appropriate to his own position in a heathen court, and to the relation of subjection in which the covenant-people then stood to the world powers. No longer are single powers of the world incidentally introduced, but the universal monarchies are the chief theme, in which the worldly principle, opposed to the kingdom of God, manifests itself fully. The near and distant are not seen in the same perspective, as by the other prophets, who viewed the whole future from the eschatological point; but in Daniel the historical details are given of that development of the world powers which must precede the advent of the kingdom [AUBERLEN].

SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY. The exile is the historical basis of Daniel's prophecies, as Daniel implies in the first chapter, which commences with the beginning, and ends with the termination, of the captivity (Dan 1:1, Dan 1:21; compare Dan 9:1-2). A new stage in the theocracy begins with the captivity. Nebuchadnezzar made three incursions into Judah. The first under Jehoiakim (606 B.C.), in which Daniel was carried away, subjected the theocracy to the Babylonian world power. The second (598 B.C.) was that in which Jehoiachin and Ezekiel were carried away. In the third (588 B.C.), Nebuchadnezzar destroyed Jerusalem and carried away Zedekiah. Originally, Abraham was raised out of the "sea" (Dan 7:2) of the nations, as an island holy to God, and his seed chosen as God's mediator of His revelations of love to mankind. Under David and Solomon, the theocracy, as opposed to the heathen power, attained its climax in the Old Testament, not only being independent, but lord of the surrounding nations; so that the period of these two kings was henceforth made the type of the Messianic. But when God's people, instead of resting on Him, seek alliance with the world power, that very power is made the instrument of their chastisement. So Ephraim (722 B.C.) fell by Assyria; and Judah also, drawn into the sphere of the world's movements from the time of Ahaz, who sought Assyrian help (740 B.C., Isa. 7:1-25) at last fell by Babylon, and thenceforth has been more or less dependent on the world monarchies, and so, till Messiah, was favored with no revelations from the time of Malachi (four hundred years). Thus, from the beginning of the exile, the theocracy, in the strict sense, ceased on earth; the rule of the world powers superseding it. But God's covenant with Israel remains firm (Rom 11:29); therefore, a period of blessing under Messiah's kingdom is now foretold as about to follow their long chastisement. The exile thus is the turning point in the history of the theocracy, which ROOS thus divides: (1) From Adam to the exodus out of Egypt. (2) From the exodus to the beginning of the Babylonian captivity. (3) From the captivity to the millennium. (4) From the millennium to the end of the world. The position of Daniel in the Babylonian court was in unison with the altered relations of the theocracy and the world power, which new relation was to be the theme of his prophecy. Earlier prophets, from the standpoint of Israel, treated of Israel in its relation to the world powers; Daniel, from Babylon, the center of the then world power, treats of the world powers in their relation to Israel. His seventy years' residence in Babylon, and his high official position there, gave him an insight into the world's politics, fitting him to be the recipient of political revelations; while his spiritual experiences, gained through Nebuchadnezzar's humiliation, Belshazzar's downfall, and the rapid decay of the Babylonian empire itself, as well as the miraculous deliverances of himself and his friends (the third through sixth chapters), all fitted him for regarding things from the spiritual standpoint, from which the world's power appears transient, but the glory of God's kingdom eternal. As his political position was the body, the school of magicians in which he had studied for three years (Dan 1:4-5) was the soul; and his mind strong in faith and nourished by the earlier prophecies (Dan 9:2), the spirit of his prophecy, which only waited for the spirit of revelation from above to kindle it. So God fits His organs for their work. AUBERLEN compares Daniel to Joseph: the one at the beginning, the other at the end of the Jewish history of revelation; both representatives of God and His people at heathen courts; both interpreters of the dim presentiments of truth, expressed in God-sent dreams, and therefore raised to honor by the powers of the world: so representing Israel's calling to be a royal priesthood among the nations; and types of Christ, the true Israel, and of Israel's destination to be a light to lighten the whole Gentile world, as Rom 11:12, Rom 11:15 foretells. As Achilles at the beginning, and Alexander at the end, of Grecian history are the mirrors of the whole life of the Hellenic people, so Joseph and Daniel of Israel.

CONTENTS OF THE BOOK. Historical and biographical introduction in the first chapter. Daniel, a captive exile, is representative of his nation in its servitude and exile: while his heavenly insight into dreams, far exceeding that of the magi, represents the divine superiority of the covenant-people over their heathen lords. The high dignities, even in the world, which he thereby attained, typify the giving of the earth-kingdom at last "to the people of the saints of the Most High" (Dan 7:27). Thus Daniel's personal history is the typical foundation of his prophecy. The prophets had to experience in themselves, and in their age, something of what they foretold about future times; just as David felt much of Christ's sufferings in his own person (compare Hos 1:2-11; Hos 2:3). So Jon. 1:1-17, &c. [ROOS]. Hence biographical notices of Daniel and his friends are inserted among his prophecies. The second through twelfth chapters contain the substance of the book, and consist of two parts. The first (the second through seventh chapters) represents the development of the world powers, viewed from a historical point. The second (the eighth through twelfth chapters), their development in relation to Israel, especially in the future preceding Christ's first advent, foretold in the ninth chapter. But prophecy looks beyond the immediate future to the complete fulfilment in the last days, since the individual parts in the organic history of salvation cannot be understood except in connection with the whole. Also Israel looked forward to the Messianic time, not only for spiritual salvation, but also for the visible restoration of the kingdom which even now we too expect. The prophecy which they needed ought therefore to comprise both, and so much of the history of the world as would elapse before the final consummation. The period of Daniel's prophecies, therefore, is that from the downfall of the theocracy at the captivity till its final restoration, yet future--the period of the dominion of the world powers, not set aside by Christ's first coming (Joh 18:36; for, to have taken the earth-kingdom then, would have been to take it from Satan's hands, Mat 4:8-10), but to be superseded by His universal and everlasting kingdom at His second coming (Rev 11:15). Thus the general survey of the development and final destiny of the world powers (the second through seventh chapters) fittingly precedes the disclosures as to the immediate future (the eighth through twelfth chapters). Daniel marks the division by writing the first part in Chaldee, and the second, and the introduction, in Hebrew; the former, referring to the powers of the world, in the language of the then dominant world power under which he lived; the latter, relating to the people of God, in their own language. An interpolator in a later age would have used Hebrew, the language of the ancient prophets throughout, or if anywhere Aramaic, so as to be understood by his contemporaries, he would have used it in the second rather than in the first part as having a more immediate reference to his own times [AUBERLEN].

JFB: Daniel (Outline)

• THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C. (Dan. 1:1-21)
• NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT. (Dan. 2:1-49)
• NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE. (Dan. 3:1-30)
• EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF. (Dan. 4:1-37)
• BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING. (Dan. 5:1-31)
• DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LION'S: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE. (Dan. 6:1-28)
• VISION OF THE FOUR BEASTS. (Dan. 7:1-28)
• VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN. (Dan. 8:1-27)
• DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS. (Dan. 9:1-27)
• DANIEL COMFORTED BY AN ANGELIC VISION. (Dan. 10:1-21)
• CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK. (Dan 12:1-13)

TSK: Daniel 3 (Chapter Introduction)

Overview

Dan 3:1, Nebuchadnezzar dedicates a golden image in Dura; Dan 3:8, Shadrach, Meshach, and Abednego are accused for not worshipping the image; Dan 3:13, They being threatened, make a good confession; Dan 3:19, They are cast into the furnace, Dan 3:24. from which God delivers them; Dan 3:28, Nebuchadnezzar seeing the miracle blesses God, and advances them.

Poole: Daniel (Book Introduction)

BOOK OF DANIEL

THE ARGUMENT

IN Daniel and his prophecy, observe these things for the better understanding of this book, and the mind of God in it:

1. As to the author; First, He was a prophet, as appears in the little stone cut out of the mountain without hands, meaning Christ the Messiah and his kingdom, what he should do, chapter 2; likewise chapter 7 to the end of the book: the first six chapters are historical, the last six prophetical. Secondly, As to his lineage, he was one of the royal seed. Thirdly, He was a captive. Fourthly, He was rarely qualified for piety, wisdom, beauty. Fifthly, As to his education, he was trained for three years in learning. Sixthly, His advancement for his parts and wisdom. Seventhly, He was faithful and blameless in the place of honour to which he was preferred. Eighthly, His care and kindness for his companions; he procured their promotion also. Ninthly, His singular holiness and power with God in prayer, Eze 14:14 . Tenthly, His faithfulness and constancy in the worship of God, maugre the envy and persecution of his enemies. Eleventhly, The strange providence of God in his preservation and deliverance. Twelfthly, His signal integrity and flourishing state under several kings’ reigns, even in critical times and great changes, unto his old age, and beyond the seventy years of captivity.

2. AS to the book itself, both the historical and prophetical part of it, especially the latter, we find, First. Great variety in them. Secondly, Famous predictions; of the Messiah, of dreadful wars, of fearful desolations to countries, and the Jewish nation in particular, for putting Christ to death; great persecutions of the church, by the Grecians and Romans especially, in which Antiochus and antichrist are pointed at. These things are all of such weighty consideration, that our blessed Saviour calls for especial understanding in the reading even of one part of it, Mat 24:15 . His chronology and calculations may be called the key of time, relating to the church’ s sufferings and deliverances. Daniel was the greatest favourite we read of, namely, of the King of heaven, Dan 9:23 10:11 , and of the greatest kings then on earth. He was the noblest pattern of a public heart for the church of God, for whose affliction he was deeply afflicted in the midst of his court honours and employments.

Poole: Daniel 3 (Chapter Introduction)

CHAPTER 3

Nebuchadnezzar setting up an image commandeth all persons to worship it, Dan 3:1-7 . Shadrach, Meshach, and Abednego are accused of disobeying the command, Dan 3:8-12 . The king threateneth them; their resolute answer, Dan 3:13-18 . They are cast into the fiery furnace, Dan 3:19-23 . God delivereth them unhurt out of it, which Nebuchadnezzar seeing blesseth God, and acknowledgeth his power, Dan 3:24-29 . Their advancement, Dan 3:30 .

This daring sin of Nebuchadnezzar was aggravated many ways, by the greatness of the kingdom and majesty God had given him, by the late discovery made to him when Daniel interpreted his dream, by his conviction and confession upon it of that great God and his sovereign power: this is the height of ingratitude, arguing his carriage before to be only a fit of astonishment, without the least change upon his heart.

The vast proportion of the statue, or idol, was to show his greatness by the height and bulk of it, and his pride and magnificence in the richness of it, seeing it was of gold, and to be a monument to posterity of his famous exploits. Some give this reason, that he might seem hereby to avert the fate of his empire, foretold by Daniel, and declare himself sole monarch of the world, or head of gold, because he made it of gold, whether massy, or plated, or gilded, matters not. Likewise that he might seem no ways to be inclined to the Jews, or their religion, whereof the Chaldeans might be jealous, seeing he had owned their God to be greatest, and had preferred Daniel and his friends to great honours. Nebuchadnezzar assured his wise men and nobles that he would still maintain the old established religion, without innovation or mixture: so Mald, Menochius, Geierus: that they had a spite against the Jews is clear, Dan 3:8,12 .

MHCC: Daniel (Book Introduction)

Daniel was of noble birth, if not one of the royal family of Judah. He was carried captive to Babylon in the fourth year of Jehoiachin, B. C. 606, when a youth. He was there taught the learning of the Chaldeans, and held high offices, both under the Babylonian and Persian empires. He was persecuted for his religion, but was miraculously delivered; and lived to a great age, as he must have been about ninety-four years old at the time of the last of his visions. The book of Daniel is partly historical, relating various circumstances which befell himself and the Jews, at Babylon; but is chiefly prophetical, detailing visions and prophecies which foretell numerous important events relative to the four great empires of the world, the coming and death of the Messiah, the restoration of the Jews, and the conversion of the Gentiles. Though there are considerable difficulties in explaining the prophetical meaning of some passages in this book, we always find encouragement to faith and hope, examples worthy of imitation, and something to direct our thoughts to Christ Jesus upon the cross and on his glorious throne.

MHCC: Daniel 3 (Chapter Introduction)

(Dan 3:1-7) Nebuchadnezzar's golden image.

(Dan 3:8-18) Shadrach and his companions refuse to worship it.

(Dan 3:19-27) They are cast into a furnace, but are miraculously preserved.

(Dan 3:28-30) Nebuchadnezzar gives glory to Jehovah.

Matthew Henry: Daniel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Daniel

The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off. Let us enquire, I. Concerning this prophet His Hebrew name was Daniel, which signifies the judgment of God; his Chaldean name was Belteshazzar. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: Thou art wiser then Daniel, Eze 38:3. He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, Eze 14:14. He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the Hagiographa , not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were (ch. 6), and mortifying himself as other prophets did, when he ate no pleasant bread (Dan 10:3), and fainting sick when he was under the power of the Spirit of prophecy, Dan 8:27. Another reason they pretend is because he wrote his book in a heathen country, and there had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah's coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the greatest of the prophets, nay, the angel Gabriel calls him a man greatly beloved. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake of we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old. II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel's time to the coming of the Messiah. Our Saviour intimates the difficulty of apprehending the sense of Daniel's prophecies when, speaking of them, he says, Let him that readeth understand, Mat 24:15. The first chapter, and the first three verses of the second chapter, are in Hebrew; thence to the eighth chapter is in the Chaldee dialect; and thence to the end is in Hebrew. Mr. Broughton observes that, as the Chaldeans were kind to Daniel, and gave cups of cold water to him when he requested it, rather than the king's wine, God would not have them lose their reward, but made that language which they taught him to have honour in his writings through all the world, unto this day. Daniel, according to his computation, continues the holy story from the first surprising of Jerusalem by the Chaldean Babel, when he himself was carried away captive, until the last destruction of it by Rome, the mystical Babel, for so far forward his predictions look, Dan 9:27. The fables of Susannah, and of Bel and the Dragon, in both which Daniel is made a party, are apocryphal stories, which we think we have no reason to give any credit to, they being never found in the Hebrew or Chaldee, but only in the Greek, nor ever admitted by the Jewish church. There are some both of the histories and of the prophecies of this book that bear date in the latter end of the Chaldean monarchy, and others of both that are dated in the beginning of the Persian monarchy. But both Nebuchadnezzar's dream, which Daniel interpreted, and his own visions, point at the Grecian and Roman monarchies, and very particularly at the Jews' troubles under Antiochus, which it would be of great use to them to prepare for; as his fixing the very time for the coming of the Messiah was of use to all those that waited for the consolation of Israel, and is to us, for the confirming of our belief, That this is he who should come, and we are to look for no other.

Matthew Henry: Daniel 3 (Chapter Introduction)

In the close of the foregoing chapter we left Daniel's companions, Shadrach, Meshach, and Abednego, in honour and power, princes of the provinces, and preferred for their relation to the God of Israel and the interest they had in him. I know not whether I should say. It were well if this honour had all the saints. No, there are many whom it would not be good for; the saints' honour is reserved for another world. But here we have those same three men as much under the king's displeasure as when they were in his favour, and yet more truly, more highly, honoured by their God than there they were honoured by their prince, both by the grace wherewith he enabled them rather to suffer than to sin and by the miraculous and glorious deliverance which he wrought for them out of their sufferings. It is a very memorable story, a glorious instance of the power and goodness of God, and a great encouragement to the constancy of his people in trying times. The apostle refers to it when he mentions, among the believing heroes, those who by faith " quenched the violence of fire," Heb 11:34. We have here, I. Nebuchadnezzar's erecting and dedicating a golden image, and his requiring all his subjects, of what rank or degree soever, to fall down and worship it, and the general compliance of his people with that command (Dan 3:1-7). II. Information given against the Jewish princes for refusing to worship this golden image (Dan 3:8-12). III. Their constant persisting in that refusal, notwithstanding his rage and menaces (Dan 3:13-18). IV. The casting of them into the fiery furnace for their refusal (Dan 3:19-23). V. Their miraculous preservation in the fire by the power of God, and their invitation out of the fire by the favour of the king, who was by this miracle convinced of his error in casting them in (Dan 3:24-27). VI. The honour which the king gave to God hereupon, and the favour he showed to those faithful worthies (Dan 3:28-30).

Constable: Daniel (Book Introduction)

Introduction

Background

In 605 B.C. Prince Nebuchadnezzar led the Babylonian army of his father Nabopolassar against the allied forces of Assyria and Egypt. He defeated them at Carchemish near the top of the Fertile Crescent. This victory gave Babylon supremacy in the ancient Near East. With Babylon's victory, Egypt's vassals, including Judah, passed under Babylonian control. Shortly thereafter that same year Nabopolassar died, and Nebuchadnezzar succeeded him as king. Nebuchadnezzar then moved south and invaded Judah, also in 605 B.C. He took some royal and noble captives to Babylon (Dan. 1:1-3) including Daniel, whose name means "God is my judge" or "God is judging" or "God will judge," plus some of the vessels from Solomon's temple (2 Chron. 36:7). This was the first of Judah's three deportations in which the Babylonians took groups of Judahites to Babylon. The king of Judah at that time was Jehoiakim (2 Kings 24:1-4).

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Jehoiakim's son Jehoiachin (also known as Jeconiah and Coniah) succeeded him in 598 B.C. Jehoichin reigned only three months and 10 days (2 Chron. 36:9). Nebuchadnezzar invaded Judah again. At the turn of the year, in 597 B.C., he took Jehoichin to Babylon along with most of Judah's remaining leaders and the rest of the national treasures including young Ezekiel (2 Kings 24:10-17; 2 Chron. 36:10).

A third and final deportation took place approximately 11 years later, in 586 B.C. Jehoikim's younger brother Zedekiah, whose name Nebuchadnezzar had changed to Mattaniah, was then Judah's puppet king. He rebelled against Babylon's sovereignty by secretly making a treaty with Pharaoh Hophra under pressure from Jewish nationalists (Jer. 37-38). After a two-year siege, Jerusalem fell. Nebuchadnezzar returned to Jerusalem, burned the temple, broke down the city walls, and took all but the poorest of the Jews captive to Babylon. He also took Zedekiah prisoner to Babylon after he executed his sons and put out the king's eyes at Riblah in Aramea (modern Syria; 2 Kings 24:18-25:24).

Scope

Daniel, the main character from whom this book gets its name, was probably only a teenager when he arrived in Babylon in 605 B.C. The Hebrew words used to describe him, the internal evidence of chapter 1, and the length of his ministry seem to make this clear. He continued in office as a public servant at least until 538 B.C. (1:21) and as a prophet at least until 536 B.C. (10:1). Thus the record of his ministry spans 70 years, the entire duration of the Babylonian Captivity. He probably lived to be at least 85 years old and perhaps older.

Writer

There is little doubt among conservative scholars that Daniel himself wrote this book under the Holy Spirit's guidance. Probably he did so late in his life, which could have been about 530 B.C. or a few years later. Several Persian-derived governmental terms appear in the book. The presence of these words suggests that the book received its final polishing after Persian had become the official language of government. This would have been late in Daniel's life. What makes Daniel's authorship quite clear is both internal and external evidence.

Internally the book claims in several places that Daniel was its writer (8:1; 9:2, 20; 10:2). References to Daniel in the third person do not indicate that someone else wrote about him. It was customary for ancient authors of historical memoirs to write of themselves this way (cf. Exod. 20:2, 7).¹

Externally the Lord Jesus Christ spoke of this book as the writing of Daniel (Matt. 24:15; Mark 13:14). The Jews believed that Daniel was its writer from its earliest appearance. The early church father Jerome argued for Daniel's authorship against a contemporary critic of his, Porphyry, who contended that someone composed it about 165 B.C. and claimed that he was Daniel.

The Jews placed Daniel in the Writings section of their Bible.² They did this because Daniel was not a prophet in the sense in which the other Hebrew prophets were. He functioned as a prophet and wrote inspired Scripture, but he was a government official, an administrator in a Gentile land, rather than an official prophet.

"For though Christ spoke of Daniel's function as prophetic (Matt. 24:15), his position was that of governmental official and inspired writer, rather than ministering prophet (cf. Acts 2:29-30)."³

In contrast to Ezekiel, his contemporary in Babylon, Daniel lived and worked among Gentiles primarily, whereas Ezekiel live and ministered among the Israelites.⁴

The Greek and Latin translators of Daniel placed this book among the other major prophets in the Septuagint and Vulgate versions because of its prophetic content. That tradition influenced the scholars who produced our English versions.

Date

The dating of this book is one of the most controversial subjects in the field of Old Testament Introduction. The controversy is not due to the obscurity of evidence but to the presuppositions of critics.

It is quite easy to determine when Daniel lived and ministered because of the many historical references in this book. His fellow prophet Ezekiel also referred to him (cf. Ezek. 14:14, 20; 28:3). However because the book contains prophecies that Antiochus Epiphanies fulfilled in the second century B.C. many rationalistic critics who deny that the Bible contains predictive prophecy have said that Daniel could not have written it. They contend that it must have been written after Antiochus, namely, about 165 B.C. However there are many evidences within the book itself that point to its origin in the sixth century B.C.⁵ This modern criticism follows Porphyry's view. However no significant writer espoused a late date for the book after Jerome refuted Porphyry until the eighteenth century A.D. J. D. Michaelis revived Porphyry's theory in 1771, and it took root in the rationalistic intellectual soil of the Enlightenment. Since then many scholars who disbelieve in predictive prophecy have insisted that this book must have been the product of the Maccabean revolt (168-165 B.C.). Liberal critics still consider the late dating of Daniel to be one of the most assured results of modern scholarship. Nevertheless there is ample evidence in the book itself that Daniel wrote it and that it dates from the sixth century B.C.⁶

"One who claims that the book of Daniel is a product of the Maccabean age thereby denies that it is a work of true predictive prophecy as it purports to be. Furthermore, if the book of Daniel comes from the age of the Maccabees, I do not see how it is possible to escape the conclusion that the book is also a forgery, for it claims to be a revelation from God to the Daniel who lived in Babylon during the exile."⁷

Languages

Daniel is one of the few books in the Old Testament that was originally written in two different languages. One was Aramaic (also known as Chaldee or Syriac), the common language of the ancient Near East, and the other was Hebrew.⁸ The Aramaic portions deal with matters pertaining to all the citizens of the Babylonian and Persian empires whereas the Hebrew sections describe predominantly Jewish concerns and God's plans for Israel. Probably Daniel wrote the Aramaic sections for the benefit of his Gentile neighbors, and he wrote the whole book for the Jews who could read both languages.

Purpose

To the interested observer of Israel's fortunes in Daniel's time, it seemed that Yahweh had either become impotent or had abandoned His chosen people. The gods of Assyria and Babylon had apparently triumphed over Him. His temple lay in ruins, His capital had been ravaged and stood empty and vulnerable, and His people were living as unhappy captives in a foreign land.

At such a time as this, God revealed His supernatural power. He did so to demonstrate that He is the one true God and that He is still sovereign over the affairs of humanity and history. He manifested his power to the supreme rulers of Babylon and Persia that they might know that He governs over all from heaven. This was a time in Israel's history similar to the time just before the Exodus. Israel was in captivity, and Israel's God was in disgrace. Daniel contains proof of God's sovereignty, which the plagues and the crossing of the Red Sea demonstrated to Pharaoh and the Egyptians. Daniel, as Exodus, relates several "contests" between false gods and Yahweh in which Israel's God proves to be the only true and living God. Like Daniel, Esther also shows God working for His people during a period of their divine discipline.

"The predominant message is that God's people will experience suffering and be threatened with extinction, but that will not be the end of the story because their God is the living and all-powerful God who will get glory by vindicating His name and who will save them."⁹

"Daniel's purpose in writing blended the two themes of prophecy and piety. He wrote first to show God's future program for the nation of Israel (in light of her fall) during and after the times of the Gentiles.' Second, he wrote to show what the believers' present response should be as they await the coming kingdom of God. Daniel encouraged his readers to remain faithful to God in a hostile society while they waited for God's promised kingdom."¹⁰

Theology

Theologically the book stresses the sovereignty of God.

"The absolute sovereignty and transcendence of God above all angels and men literally permeates the book."¹¹

"The theme running through the whole book is that the fortunes of kings and the affairs of men are subject to God's decrees, and that he is able to accomplish his will despite the most determined opposition of the mightiest potentates on earth."¹²

"The collapse and fall of both Israel and Judah notwithstanding, the book of Daniel makes crystal clear that the Lord God remains absolutely sovereign over human affairs. This is apparent in the present, despite political and religious conditions that might suggest otherwise, and in the future, when there would be no doubt in anyone's mind."¹³

The miracles recorded in chapters 1-6 show God's sovereignty at work for His people. The prophecies in chapters 7-12 show His sovereignty over the Gentile nations and Israel by unveiling what He will do with them far into the future. Especially the period that Jesus Christ referred to as "the times of the Gentiles" (Luke 21:24) is the focus of this revelation.

"The times of the Gentiles is that extended period of time in which the land given in covenant by God to Abraham and his descendants is occupied by Gentile powers and the Davidic throne is empty of any rightful heir in the Davidic line. The times of the Gentiles, beginning with Nebuchadnezzar's invasion of Jerusalem in 605 B.C., will continue till the Messiah returns. Then Christ will subdue nations, deliver the land of Israel from its Gentile occupants, and bring the nation Israel into her covenanted blessings in the millennial kingdom."¹⁴

These prophecies also reveal the fulfillment of God's great redemptive plan that began at the Fall and will culminate in the return and reign of the Son of Man on the earth.

A third theological emphasis is the power of prayer. God's working in response to His people's prayers is evident everywhere in this book, particularly in the first six chapters and in chapters 9 and 10.

Another theological theme is the indomitable grace of God. Even though the Jews had failed Him miserably, God revealed that He had not cast off His people Israel. He was disciplining them presently, but He has a future for them as a nation (cf. Rom. 11:29). Furthermore He will fulfill His promises to the patriarchs regarding Gentile blessing too.

Genre

Daniel is a book of prophecy.

"Among the great prophetic books of Scripture, none provides a more comprehensive and chronological prophetic view of the broad movement of history than the book of Daniel. Of the three prophetic programs revealed in Scripture, outlining the course of the nations, Israel, and the church, Daniel alone reveals the details of God's plan for both the nations and Israel. Although other prophets like Jeremiah had much to say to the nations and Israel, Daniel brings together and interrelates these great themes of prophecy as does no other portion of Scripture. For this reason, the book of Daniel is essential to the structure of prophecy and is the key to the entire Old Testament prophetic revelation. A study of this book is, therefore, not only important from the standpoint of determining the revelation of one of the great books of the Old Testament but is an indispensable preliminary investigation to any complete eschatological system."¹⁵

"In NT prophecy Daniel is referred to more than any other OT book. Moreover, it contains more fulfilled prophecies than any other book in the Bible."¹⁶

"In many respects, the book of Daniel is the most comprehensive prophetic revelation of the Old Testament, giving the only total view of world history from Babylon to the second advent of Christ and interrelating Gentile history and prophecy with that which concerns Israel. Daniel provides the key to the overall interpretation of prophecy, is a major element in premillennialism, and is essential to the interpretation of the book of Revelation. Its revelation of the sovereignty and power of God has brought assurance to Jew and Gentile alike that God will fulfill His sovereign purposes in time and eternity."¹⁷

Daniel is one of three Old Testament books that is apocalyptic. The apocalyptic sections are chapters 2, 7, 8, and 10-12. The other two books are Ezekiel (37:1-14; 40:1-48:35) and Zechariah (1:7-6:8). In the New Testament, Revelation is the only apocalyptic book.¹⁸ Apocalyptic literature is a particular genre (literary type).

"Apocalyptic literature is symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological."¹⁹

"The book of Daniel is unquestionably the key to all biblical prophecy. It is the great apocalyptic book of the Old Testament, whereas Revelation is that of the New Testament. Passages such as Matthew 24-25, Mark 13, Luke 21, and the book of Revelation are unintelligible without a knowledge of the book of Daniel."²⁰

"No one who has reverently studied the book of Daniel in the context of the completed Scriptures can deny the crucial contribution of this book to God's complete prophetic revelation. Our Lord spoke often of the kingdom of heaven' (Matt. 5:3; Dan. 2:44) and of Himself as the son of man' (Matt. 26:64; Dan. 7:13-14). Looking toward His second coming to the earth, He referred to a great tribulation, such as has not occurred since the beginning of the world until now' (Matt. 24:21; cf. Dan. 12:1), and to the abomination of desolation' that will stand in the Temple (Matt. 24:15; Dan. 9:27; 12:11). The apostle Paul also referred to this work of the man of lawlessness' (2 Thess. 2:3-4; cf. Dan. 7:25; 11:36-39) but rejoiced that someday the saints will judge the world' (1 Cor. 6:1; Dan. 7:18, 22, 27)."²¹

Message²²

The Book of Daniel contains many unique and significant emphases. I would like to point out some of these first before we organize them into an explanation of what God has given us this book to reveal.

Theologically Daniel stresses the sovereignty of God. Specifically it shows that God is wise enough and powerful enough to control and to create history.

Philosophically Daniel reveals the course and the culmination of good and evil throughout human history.

Hermeneutically we see that God teaches His people what will happen in the future by helping them to appreciate what has happened in the past. In other words, we learn to understand the future by studying the past. The future builds on the past and is an extension of the past.

Pedagogically we observe that God teaches us by going from the simple to the complex, from the known to the unknown. This applies as we look back on history, and it applies as we look forward in prophecy. For example, God gave Daniel simple visions first and then more complex ones later that built on the earlier ones. The first vision in Daniel is the most simple to interpret, and the last one is the most difficult to interpret.

Temporally the book proceeds from what happened in the past to what will happen in the future. Some students of the book divide it into two parts: history (chs. 1-6), and prophecy (chs. 7-12). This illustrates how the content of this book moves generally from past events to future events.

Anthropologically Daniel deals with two groups of people that occupy planet earth in time: Israel and the Gentiles. Some students of the book, including myself, prefer to divide it into three parts. We believe that the languages that Daniel wrote in reflect his emphases on revelation stressing particularly Gentiles or Jews in the various sections of the book.

Chronologically the revelation in Daniel advances from the present, to the near future, to the far future from Daniel's perspective. Even liberal students of the book admit this. From Daniel's perspective in history, some of what God revealed to him involved what was past, and some was future. From our perspective, we can see that what God revealed was not just past and future for him but past, near future, and far future.

Now with this background, let us turn to the major revelations in the Book of Daniel. The contrasts are observational; they help us see what is here clearly. The major revelations are interpretational; they help us understand what is here clearly. I am now going to suggest what is significant about what we observe. There are essentially two major revelations.

The first major revelation is that Yahweh is sovereign in history. By history I mean what is past. In Daniel, God has proved that He is the ultimate ruler of the world by the way things turned out in the past. Half the book deals with history; the other half, generally speaking, deals with prophecy.

God has revealed much evidence in this book that He is sovereign over history, that He has made it turn out the way He has wanted it to turn out. We find this evidence particularly in the record of the three rulers in chapters 1-6.

We have the most evidence in the record of Nebuchadnezzar.

In the first chapter we read, "The Lord (Adonai) gave Jehoiakim king of Judah into his [Nebuchadnezzar's] hand" (1:2). All the events of chapter 1, beginning with Daniel's insignificance in Judah and his quick rise to great significance in Babylon, demonstrate God's sovereignty in the past.

In chapter 2, we have the vision of Nebuchadnezzar's image that gets crushed by a stone that flies at it from heaven. This revelation teaches that all the kingdoms of the earth are subject to the kingdom of heaven. Daniel's own testimony to God's sovereignty in 2:20-22 expresses the main point of this dream, which the most powerful king in the ancient world received from God.

In chapter 3, we see how God takes care of people who acknowledge His sovereignty, namely Shadrach, Meshach, and Abed-nego.

In chapter 4 we see how He takes care of people who do not, namely Nebuchadnezzar. Learning who is the ultimate authority and responding appropriately to Him is extremely important for all human beings.

Belshazzar was the second king through whom God revealed His sovereignty (ch. 5). Belshazzar could not read the handwriting on the wall, but Daniel could. The God of heaven had evaluated the king on earth, had found him deficient, and had decided to replace him. What a demonstration of Yahweh's sovereignty we have in this chapter!

The third king was Darius (ch. 6). When Darius visited the lion's den early in the morning, he voiced a question that all people have asked. The Jews of Daniel's day, whom their Gentile enemies had wrenched from the land that Yahweh had promised them and given them, were asking this question. Darius said, "Has your God, whom you constantly serve, been able to deliver you from the lion's mouth?" (6:20). Remember that the lion was a symbol of Babylon (7:4). Daniel's reply testified to Yahweh's sovereignty: "My God . . . shut the lions' mouths, and they have not harmed me" (6:22). This is the historical evidence of Yahweh's sovereignty that provided a base of confidence for the prophet, and for the reader, to believe that He is sovereign over the future too.

How were Daniel and his three friends able to perceive the fact that God is sovereign when most people did not? There are three keys to their spiritual perception that this book identifies for our education.

First, they separated themselves unto God and His will. Daniel did this in chapter 1. We read that his three friends did it in chapter 3.

Second, in response to their choice to separate to His will God gave them the ability to understand His will (1:20; 3:30).

Third, the outcome of their decision and God's provision was the glorification of God publicly (3:28-29; 4:34-35; 6:25-27).

Notice also how God communicated the fact of His sovereignty to Daniel and through him to others. Notice His methods.

First, Daniel's contemporaries saw God's wisdom manifest through His own servants in their ability to interpret dreams and visions that no one else could interpret (1:20; 2:10; 5:11-12). The Jews who returned to the land to reestablish life there needed this wisdom, and God's provision of it to Daniel and his friends would have encouraged them.

Second, Daniel's contemporaries saw God's power manifest through His own servants in His care of them (1:15, 21; 2:48-49; 3:24-26, 30; 5:29; 6:28). The many instances in which God protected His own who had committed themselves to following Him faithfully would have encouraged Daniel's contemporaries particularly. They encourage us too.

A second major revelation of the Book of Daniel is God's sovereignty in the future. He has shown us that He is sovereign over the past in history, and now He asks us to believe that He is sovereign over the future in prophecy. The foci of prophecy in this book are three.

The first general subject of prophecy in Daniel is the Gentiles. We might speak of this as humanity in general. He told us how He would direct the affairs of Gentile world powers in the future.

He did this by comparing nations to the parts of an image of a person and to various beasts. What He showed Daniel about Gentile world powers under the image of the man (ch. 2) revealed their external manifestations primarily: their relative power and glory. What He showed Daniel about them under the figures of beasts (chs. 7 and 8) revealed their internal character primarily: their haughtiness, brutality, aggressiveness, vileness, etc. Notice that these were all beasts and birds of prey symbolizing their hostility toward one another.

The second general subject of prophecy in Daniel is the Israelites. This is a particular element within humanity, namely Israel. God also told us how He would direct the affairs of His chosen people in the future.

Essentially He did this in two stages both of which were future from Daniel's perspective in history but only one of which is future from our perspective. The first stage, or near future, involved Israel's affairs culminating in a great persecution under a Greek ruler, namely Antiochus Epiphanes (9:23-26; 11:2-35). This persecution happened in the second century B.C. The second stage, or far future, involved Israel's affairs culminating in a greater persecution under a Roman ruler, namely the Antichrist (9:27; 11:36-45). This would happen in the far future.

Daniel struggled to understand this revelation because the two antagonists were both future from his perspective. God did not specify that they would be separate individuals. We can understand this revelation more easily than Daniel could because one antagonist has appeared and the other has not yet appeared. Similarly the Old Testament prophets struggled to understand God's revelation about the two advents of Christ (Isa. 61:1-2). From our perspective we now understand that He had always predicted two advents of Messiah and that we live between them.

The third general subject of prophecy in Daniel is God Himself. As I have mentioned, it is God's sovereign control over time and space that He stressed in the Book of Daniel. However, two sub-revelations help us appreciate Yahweh's sovereignty, namely His wisdom and His power.

Absolute sovereignty demands perfect wisdom and limitless power. We can see God's perfect wisdom in His insight into the course of history and in His ability to impart that wisdom (insight) to His prophet. We can see God's limitless power in His setting up and taking down Gentile kingdoms and in His delegating great worldly power to His prophet.

We come now to the "so what" of the book. We have observed several important characteristics of this book and have pointed out the significant major revelation. We have done observation and interpretation of the book as a whole, so now we will do application. What effect did God intend that this book should have on the readers, the original Jewish readers of Daniel's day and us in our day? Let me suggest three applications.

First, we must apply the revelation that God is sovereign by acknowledging it and by submitting to Him. We need to know that God is sovereign, to have an unshakable conviction that God is in control, to believe that He is the ultimate ruler over all the affairs of humankind. The Book of Daniel can strengthen this belief in us. However, we must not just reckon this fact as true. We must also yield ourselves to Him as Daniel and His three friends did. If He is sovereign, then we must submit to His will. His slightest wish must be for us a command. We must live according to His revealed will.

Second, as we submit to His sovereignty we can understand what is going on in history. In this book God has revealed that He is guiding the course of evil to its end, which is destruction. He has also revealed that He is guiding the course of good to its end, which is victory.

Some people are saying that the days in which we live are the most wonderful that the world has ever seen. The world is getting better and better, and utopia is just around the corner. With just a few more modifications, we can realize a world order that will surpass anything in the past.

Other people say the world is getting worse and worse. Crime and violence are running rampant. We are just the push of a button away from extinction as a race. Which is true?

Daniel reveals that both are true. If both are true, we seem to be headed for a crisis, a final conflict between the forces of good and evil. Daniel reveals that that crisis is coming. It also tells us what the outcome of that conflict will be. God will intervene in history to terminate evil and to establish good. The stone from heaven will crush the image that represents Gentile world dominion.

Third, how should we then live? We should live as Daniel and his three friends did. We should separate ourselves unto God and His will. We should receive inspiration to persevere from the insight that He has given to us in this revelation. Moreover we should worship the sovereign God of the universe who, in His infinite wisdom and power, will eventually raise His own to everlasting life and reward them with participation in His coming kingdom (12:2-3, 13).

Constable: Daniel (Outline)

Outline

I. The character of Daniel ch. 1

A. Historical background 1:1-2

B. Nebuchadnezzar's training program for promising youths 1:3-7

C. Daniel's resolve to please Yahweh 1:8-13

D. The success of the test 1:14-16

E. God's blessing of Daniel and his friends 1:17-21

II. The Times of the Gentiles: God's program for the world chs. 2-7

A. Nebuchadnezzar's first dream: the big picture ch. 2

1. The king's dream 2:1-3

2. The failure of the king's wise men 2:4-13

3. Daniel's request for time 2:14-16

4. Daniel's reception of a revelation and his thanksgiving 2:17-23

5. Daniel's appearance before Nebuchadnezzar 2:24-30

6. What Nebuchadnezzar saw in his dream 2:31-35

7. The interpretation of Nebuchadnezzar's dream 2:36-45

8. The consequences of Daniel's interpretation 2:46-49

B. Nebuchadnezzar's golden image ch. 3

1. The worship of Nebuchadnezzar's statue 3:1-7

2. The charge against Shadrach, Meshach, and Abed-nego 3:8-12

3. The response of Shadrach, Meshach, and Abed-nego 3:13-18

4. The execution of the king's command 3:19-23

5. God's deliverance of His servants 3:24-27

6. The consequences of God's deliverance 3:28-30

C. Nebuchadnezzar's pride and humbling ch. 4

1. Nebuchadnezzar's introductory doxology 4:1-3

2. The king's frustration over his second dream 4:4-8

3. Nebuchadnezzar's account of his dream 4:9-18

4. Daniel's interpretation 4:19-27

5. The fulfillment of threatened discipline 4:28-33

6. Nebuchadnezzar's restoration 4:34-37

D. Belshazzar's feast ch. 5

1. Belshazzar's dishonoring of Yahweh 5:1-4

2. God's revelation to Belshazzar 5:5-9

3. The queen's counsel 5:10-12

4. Belshazzar's request of Daniel 5:13-16

5. Daniel's rebuke of Belshazzar 5:17-24

6. Daniel's interpretation of the writing 5:25-28

7. Daniel's rise and Belshazzar's fall 5:29-31

E. Darius' pride and Daniel's preservation ch. 6

1. Daniel's promotion in the Persian government 6:1-3

2. The conspiracy against Daniel 6:4-9

3. Daniel's faithfulness and Darius' predicament 6:10-15

4. Daniel in the lions' den 6:16-18

5. Daniel's deliverance and his enemies' destruction 6:19-24

6. Darius' decree and praise of Yahweh 6:25-28

F. Daniel's vision of future world history ch. 7

1. The four beasts 7:1-8

2. The Ancient of Days and the destruction of the fourth beast 7:9-12

3. The Son of Man's kingdom 7:13-14

4. The interpretation of the four beasts 7:15-18

5. Daniel's request for interpretation of the fourth beast 7:19-22

6. The interpretation of the fourth beast 7:23-25

7. The end of the fourth beast and the beginning of the everlasting kingdom 7:26-28

III. Israel in relation to the Gentiles: God's program for Israel chs. 8-12

A. Daniel's vision of the ram and the goat ch. 8

1. The setting of the vision 8:1

2. The ram 8:2-4

3. The goat 8:5-8

4. The little horn on the goat 8:9-14

5. The interpretation of this vision 8:15-26

6. The result of this vision 8:27

B. Daniel's vision of the 70 sevens ch. 9

1. Jeremiah's prophecy of Jerusalem's restoration and Daniel's response 9:1-3

2. Daniel's prayer of confession 9:4-14

3. Daniel's petition for restoration 9:15-19

4. God's response to Daniel's prayer 9:20-23

5. The revelation of Israel's future in 70 sevens 9:24-27

C. Daniel's most detailed vision of the future chs. 10-12

1. Daniel's preparation to receive the vision 10:1-11:1

2. The near future 11:2-35

3. The distant future 11:36-12:4

4. The end of Israel's trials 12:5-13

This outline reflects the linguistic divisions of the book, chapters 1 and 8-12 having been written in Hebrew, and chapters 2-7 in Aramaic.

Many students of the book simply divide it into two parts.

I. The history of Daniel chs. 1-6

II. The prophecies of Daniel chs. 7-12

Constable: Daniel

Daniel

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Daniel (Book Introduction)

THE PROPHECY OF DANIEL.

INTRODUCTION.

DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, "as wise as Daniel;" (Ezechiel xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe[Noah] and Job, as three persons most eminent for virtue and sanctity. (Ezechiel xiv.) He is not commonly numbered by the Hebrews among the prophets, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself. (Matthew xxiv.; Mark xiii.; Luke xxi.) (Challoner) --- The ancient Jews ranked him among the greatest prophets. (Josephus, Antiquities x. 12., and 1 Machabees ii. 59.) Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theodoret) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. (St. Jerome) --- But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Hebrew or Chaldee else how should we have the version of Theodotion, which the Church has substituted instead of the Septuagint as that copy was become very incorrect, and is now lost? (Calmet) --- Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. (Kennicott.) --- In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. (Calmet) --- This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, that that of St. Matthew's Hebrew original, and of the Chaldee of Judith, &c. will evince that their works are spurious. (Haydock) ---Extracts of (Calmet) Aquila and Symmachus seen by St. Jerome, (Worthington) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. (Calmet) See St. Jerome in Jeremias xxix. 12. and xxxii. 44. --- But now as the Church ( the pillar of truth ) has spoken, all farther controversy ought to cease; (Haydock) and we should follow the precept, Remove not the landmarks which thy fathers have placed. (Deuteronomy xix. 14.) See N. Alex. [Alexander Noel] t. ii. St. Jerome, who sometimes calls these pieces "fables," explains himself, by observing, that he had delivered "not his own sentiments," but those of the Jews: quid illi contra nos dicere soleant. (Calmet) --- If he really denied their authority, his opinion ought not to outweigh that of so many other (Haydock) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See St. Cyprian, &c., also the observations prefixed to Tobias, (Worthington) and p. 597. (Haydock) --- Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance. (Watson) --- Daniel, according to Sir Isaac Newton, resembles the Apocalypse (as both bring us to the end of the Roman empire) and is "the most distinct in order of time, and easiest to be understood; and therefore, in those things that relate to the last times, he must be made a key to the rest." (Bp. Newton.) --- Yet there are many difficulties which require a knowledge of history; (St. Jerome; Worthington) and we must reflect on the words of Christ, He that readeth, let him understand. (Matthew xxiv. 15.) Daniel (Haydock) is supposed to have died at court, (Calmet) aged 110, having written many things of Christ. (Worthington) --- His name is not prefixed to his book, yet as Prideaux observes, he sufficiently shews himself in the sequel to be the author. (Haydock)

Gill: Daniel (Book Introduction)

INTRODUCTION TO DANIEL

This book is called, in the Vulgate Latin version, "the Prophecy of Daniel"; and in the Syriac and Arabic versions "the Prophecy of Daniel the Prophet". This Daniel was of the children of Judah, that were carried captive into Babylon with Jehoiakim; and was of princely blood, if not of the royal seed, as appears from, Dan 1:3. Josephus ^a is express for it, that he was of the kindred and family of Zedekiah: and Saadiah Gaon ^b says he was of the seed of Hezekiah, and so fulfilled the prophecy in 2Ki 20:18. As to what the author of the "Lives of the Prophets", ascribed to Epiphanius, says ^c, that he was born in upper Bethabara, not far from Jerusalem, it is not to be depended on; or that his father's name was Sabaam, according to a tradition mentioned by the true Epiphanius ^d. The Jews ^e would have it that this book was not written by Daniel himself, but by the men of the great synagogue; though it is evident, from the book itself, that Daniel is the writer of it, as from Dan 7:1. That he wrote books, which were received, read, and believed by the Jews as of God, is affirmed by Josephus ^f; and the Jews in general acknowledge that this book was written by the influence of the Holy Spirit, but not by prophecy; they, without any foundation, distinguishing between the Holy Spirit and prophecy. And so Maimonides says ^g, it is the general consent of their nation, that this book is among the holy writings, but not among the Prophets; nor will they allow Daniel to be a prophet: the reasons they give are frivolous; what seems to have induced them to degrade him is the manifest prophecy of the time of the Messiah's coming in this book, which sometimes they are obliged to own is fixed in it. They tell us a story of Jonathan ben Uzziel, that having finished his paraphrase of the Prophets, thought to have wrote one on the Hagiographa, or holy writings, among which they place the book of Daniel; but was forbid by "Bath Kol", or a voice from heaven, giving this as a reason, because that in it is contained the end of the Messiah ^h, the precise time of his coming; and the gloss on the passage adds, by way of explanation,

"in the book of Daniel;''

though elsewhere they would have it, that after it was made known to Daniel, it was taken away from him. For so, they say ⁱ, there are two men to whom the end was revealed, and afterwards it was hidden from them; and these are they, Jacob and Daniel: from Daniel, according to Dan 12:4, "but thou, O Daniel, shut up the words, and seal the book &c.", from Jacob, Gen 49:1, "that I may tell you that which shall befall you in the last days". Yet the prophecy of Daniel was so clear, with respect to the time of the Messiah's coming, that one of their Rabbins, who lived about fifty years before the coming of Christ, asserted that the time of the Messiah, as signified by Daniel, could not be deferred longer than those fifty years ^k; and a most glaring prophecy it is, and sufficient to denominate Daniel a prophet, as well as many more contained in this book. And, after all, Maimonides himself owns, that he, and the other writers of the Hagiographa, or holy writings, may be called prophets in general. And Aben Ezra observes of Daniel, in his preface, that he delivered out prophecies of things now past, and of things to come; yea, he expressly calls him a prophet on Dan 1:17. And Jacchiades, another of their commentators on this book, says that he attained to the highest degree of prophecy. To which may be added the testimony of Josephus ^l, who says he was one of the greatest prophets, and to be preferred to others; since he not only predicted things future, but fixed the time when they should come to pass. And, above all, and what should satisfy us Christians, he is expressly called a prophet by our Lord, Mat 24:15. There are no other authentic writings of Daniel, which bear his name; the stories of Susannah, and of Bel and the Dragon, which make the "thirteenth" and "fourteenth" chapters in the Greek of Theodotion, and in the Vulgate Latin version, are apocryphal and spurious. The Oriental writers make Daniel the author of a volume, entitled, "Principles relating to the Explanation of Dreams". And there is another book in the king of France's library, with this title, "Odmath-al-mantoul ân Daniel al-nabi"; which contains predictions of the Prophet Daniel, received by tradition from him. This is a book which abounds with falsities, forged by the Mahometans, and founded on the real prophecies of Daniel ^m. This book, written by him, is partly historical, relating facts in which he was concerned; and partly prophetic, of things that should happen from his time to the end of the world, and especially of the Messiah and his kingdom; and it is written partly in Hebrew, and partly in Chaldee. This great man, as he was both in nature and grace, in religion and politics, lived throughout the captivity, but does not seem ever to have returned into Judea; but continued in the courts of the kings of the Medes and Persians, to take care of the affairs of his people the Jews. Where he died, and was buried, is not certain. Some say in Babylon; and others, which is more likely, at Susa on the Tigris, where he was in the third year of Cyrus, Dan 10:1. So says Abulfeda ⁿ; with which agrees the account of Benjamin of Tudela ^o.

Gill: Daniel 3 (Chapter Introduction)

INTRODUCTION TO DANIEL 3

In this chapter an account is given of a golden image made by Nebuchadnezzar; its size; and where placed, Dan 3:1, a summons to all his princes, governors, and officers, to attend the dedication of it, Dan 3:2, a proclamation commanding men of all nations to fall down and worship it, at hearing the sound of music, Dan 3:4, an accusation of the Jews to the king, particularly Shadrach, Meshach, and Abednego, for not worshipping it, Dan 3:8, the king's sending for them in rage, and threatening to cast them into a fiery furnace if they continued to disobey his will, Dan 3:13, their answer, which showed an inflexible resolution at all events not to comply with it, Dan 3:16 the king's order to heat the furnace seven times hotter than usual, and cast them into it, which was executed; the consequence of which was, they that cast them in were destroyed through the vehement heat of the furnace, but the three Jews were unhurt, Dan 3:19. Nebuchadnezzar's amazement at the sight of four persons, instead of three; and these loose, walking in the midst of the fire without hurt; and one of them like the Son of God, which he observed to his counsellors, Dan 3:24, upon which he called to Shadrach, Meshach, and Abednego, to come out of the furnace, which they did in the presence of his princes, governors, and officers, having received not the least harm in their persons or clothes, Dan 3:26 and then the king, praising the God of the Jews, published an edict that none should speak against him on pain of death; and restored the three men to their former dignity, Dan 3:28.