18 But if H2006 not, H3809 be it H1934 known H3046 unto thee, O king, H4430 that we will H383 not H3809 serve H6399 thy gods, H426 nor H3809 worship H5457 the golden H1722 image H6755 which thou hast set up. H6966
Therefore G473 G3739 whatsoever G3745 ye have spoken G2036 in G1722 darkness G4653 shall be heard G191 in G1722 the light; G5457 and G2532 that which G3739 ye have spoken G2980 in G4314 the ear G3775 in G1722 closets G5009 shall be proclaimed G2784 upon G1909 the housetops. G1430 And G1161 I say G3004 unto you G5213 my G3450 friends, G5384 Be G5399 not G3361 afraid G5399 of them G575 that kill G615 the body, G4983 and G2532 after G3326 that G5023 have G2192 no G3361 G5100 more G4055 that they can do. G4160 But G1161 I will forewarn G5263 you G5213 whom G5101 ye shall fear: G5399 Fear G5399 him, which after G3326 he hath killed G615 hath G2192 power G1849 to cast G1685 into G1519 hell; G1067 yea, G3483 I say G3004 unto you, G5213 Fear G5399 him. G5126 Are G4453 not G3780 five G4002 sparrows G4765 sold G4453 for two G1417 farthings, G787 and G2532 not G3756 one G1520 of G1537 them G846 is G2076 forgotten G1950 before G1799 God? G2316 But G235 even the very G2532 hairs G2359 of your G5216 head G2776 are G705 all G3956 numbered. G705 Fear G5399 not G3361 therefore: G3767 ye are of more value G1308 than many G4183 sparrows. G4765 Also G1161 I say G3004 unto you, G5213 Whosoever G3956 G3739 G302 shall confess G3670 G1722 me G1698 before G1715 men, G444 G1722 him G846 shall G3670 the Son G5207 of man G444 also G2532 confess G3670 before G1715 the angels G32 of God: G2316 But G1161 he that denieth G720 me G3165 before G1799 men G444 shall be denied G533 before G1799 the angels G32 of God. G2316
He that findeth G2147 his G846 life G5590 shall lose G622 it: G846 and G2532 he that loseth G622 his G846 life G5590 for my G1700 sake G1752 shall find G2147 it. G846
And if it seem evil H7489 unto you H4310 to serve H5647 the LORD, H3068 choose H977 you this day H3117 whom H5869 ye will serve; H5647 whether the gods H430 which your fathers H1 served H5647 that were on the other side H5676 of the flood, H5104 or the gods H430 of the Amorites, H567 in whose land H776 ye dwell: H3427 but as for me and my house, H1004 we will serve H5647 the LORD. H3068
G1161 He answered G611 and said G2036 unto them, G846 When it is G1096 evening, G3798 ye say, G3004 It will be fair weather: G2105 for G1063 the sky G3772 is red. G4449
And G2532 they G846 overcame G3528 him G846 by G1223 the blood G129 of the Lamb, G721 and G2532 by G1223 the word G3056 of their G846 testimony; G3141 and G2532 they loved G25 not G3756 their G846 lives G5590 unto G891 the death. G2288
Fear G5399 none G3367 of those things which G3739 thou shalt G3195 suffer: G3958 behold, G2400 the devil G1228 shall G3195 cast G906 some of G1537 you G5216 into G1519 prison, G5438 that G2443 ye may be tried; G3985 and G2532 ye shall have G2192 tribulation G2347 ten G1176 days: G2250 be thou G1096 faithful G4103 unto G891 death, G2288 and G2532 I will give G1325 thee G4671 a crown G4735 of life. G2222 He that hath G2192 an ear, G3775 let him hear G191 what G5101 the Spirit G4151 saith G3004 unto the churches; G1577 He that overcometh G3528 shall G91 not G3364 be hurt G91 of G1537 the second G1208 death. G2288
Then G1161 Peter G4074 and G2532 the other apostles G652 answered G611 and said, G2036 We ought G1163 to obey G3980 God G2316 rather G3123 than G2228 men. G444 The God G2316 of our G2257 fathers G3962 raised up G1453 Jesus, G2424 whom G3739 ye G5210 slew G1315 and hanged G2910 on G1909 a tree. G3586 Him G5126 hath God G2316 exalted G5312 with his G846 right hand G1188 to be a Prince G747 and G2532 a Saviour, G4990 for to give G1325 repentance G3341 to Israel, G2474 and G2532 forgiveness G859 of sins. G266 And G2532 we G2249 are G2070 his G846 witnesses G3144 of these G5130 things; G4487 and G2532 so is also G1161 the Holy G40 Ghost, G4151 whom G3739 God G2316 hath given G1325 to them that obey G3980 him. G846
But G1161 Peter G4074 and G2532 John G2491 answered G611 and said G2036 unto G4314 them, G846 Whether G1487 it be G2076 right G1342 in the sight G1799 of God G2316 to hearken G191 unto you G5216 more than G3123 G2228 unto God, G2316 judge ye. G2919
Be it G2077 known G1110 unto you G5213 all, G3956 and G2532 to all G3956 the people G2992 of Israel, G2474 that G3754 by G1722 the name G3686 of Jesus G2424 Christ G5547 of Nazareth, G3480 whom G3739 ye G5210 crucified, G4717 whom G3739 God G2316 raised G1453 from G1537 the dead, G3498 even by G1722 him G5129 doth G3936 this man G3778 stand here G3936 before G1799 you G5216 whole. G5199 This G3778 is G2076 the stone G3037 which G3588 was set at nought G1848 of G5259 you G5216 builders, G3618 which G3588 is become G1096 the head G2776 of G1519 the corner. G1137 Neither G2532 G3756 is there G2076 salvation G4991 in G1722 any G3762 other: G243 for G1063 there is G2076 none G3777 other G2087 name G3686 under G5259 heaven G3772 given G1325 among G1722 men, G444 whereby G1722 G3739 we G2248 must G1163 be saved. G4982 Now G1161 when they saw G2334 the boldness G3954 of Peter G4074 and G2532 John, G2491 and G2532 perceived G2638 that G3754 they were G1526 unlearned G62 and G2532 ignorant G2399 men, G444 they marvelled; G2296 and G5037 they took knowledge G1921 of them, G846 that G3754 they had been G2258 with G4862 Jesus. G2424
Thou shalt have no other H312 gods H430 before me. H6440 Thou shalt not make H6213 unto thee any graven image, H6459 or any likeness H8544 of any thing that H834 is in heaven H8064 above, H4605 or that is in the earth H776 beneath, or that is in the water H4325 under the earth: H776 Thou shalt not bow down H7812 thyself to them, nor serve H5647 them: for I the LORD H3068 thy God H430 am a jealous H7067 God, H410 visiting H6485 the iniquity H5771 of the fathers H1 upon the children H1121 unto the third H8029 and fourth H7256 generation of them that hate H8130 me;
Whosoever G3956 G3748 therefore G3767 shall confess G3670 G1722 me G1698 before G1715 men, G444 G1722 him G846 will I confess G3670 also G2504 before G1715 my G3450 Father G3962 which G3588 is in G1722 heaven. G3772 But G1161 whosoever G3748 shall G302 deny G720 me G3165 before G1715 men, G444 him G846 will I also G2504 deny G720 before G1715 my G3450 Father G3962 which G3588 is in G1722 heaven. G3772
And G2532 fear G5399 G575 not G3361 them which G3588 kill G615 the body, G4983 but G1161 are G1410 not G3361 able G1410 to kill G615 the soul: G5590 but G1161 rather G3123 fear G5399 him which G3588 is able G1410 to destroy G622 both G2532 soul G5590 and G2532 body G4983 in G1722 hell. G1067
Then Nebuchadnezzar H5020 spake, H6032 and said, H560 Blessed H1289 be the God H426 of Shadrach, H7715 Meshach, H4336 and Abednego, H5665 who hath sent H7972 his angel, H4398 and delivered H7804 his servants H5649 that trusted H7365 in him, H5922 and have changed H8133 the king's H4430 word, H4406 and yielded H3052 their bodies, H1655 that they might not H3809 serve H6399 nor H3809 worship H5457 any H3606 god, H426 except H3861 their own God. H426
I, even I, am he that comforteth H5162 you: who art thou, that thou shouldest be afraid H3372 of a man H582 that shall die, H4191 and of the son H1121 of man H120 which shall be made H5414 as grass; H2682 And forgettest H7911 the LORD H3068 thy maker, H6213 that hath stretched forth H5186 the heavens, H8064 and laid the foundations H3245 of the earth; H776 and hast feared H6342 continually H8548 every day H3117 because H6440 of the fury H2534 of the oppressor, H6693 as if H834 he were ready H3559 to destroy? H7843 and where is the fury H2534 of the oppressor? H6693
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Daniel 3
Commentary on Daniel 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
Da 3:1-30. Nebuchadnezzar's Idolatrous Image; Shadrach, Meshach, and Abed-nego Are Delivered from the Furnace.
Between the vision of Nebuchadnezzar in the second chapter and that of Daniel in the seventh, four narratives of Daniel's and his friends' personal history are introduced. As the second and seventh chapters go together, so the third and sixth chapters (the deliverance from the lions' den), and the fourth and fifth chapters. Of these last two pairs, the former shows God's nearness to save His saints when faithful to Him, at the very time they seem to be crushed by the world power. The second pair shows, in the case of the two kings of the first monarchy, how God can suddenly humble the world power in the height of its insolence. The latter advances from mere self-glorification, in the fourth chapter, to open opposition to God in the fifth. Nebuchadnezzar demands homage to be paid to his image (Da 3:1-6), and boasts of his power (Da 4:1-18). But Belshazzar goes further, blaspheming God by polluting His holy vessels. There is a similar progression in the conduct of God's people. Shadrach, Meshach, and Abed-nego refuse positive homage to the image of the world power (Da 3:12); Daniel will not yield it even a negative homage, by omitting for a time the worship of God (Da 6:10). Jehovah's power manifested for the saints against the world in individual histories (the third through sixth chapters) is exhibited in the second and seventh chapters, in world-wide prophetical pictures; the former heightening the effect of the latter. The miracles wrought in behalf of Daniel and his friends were a manifestation of God's glory in Daniel's person, as the representative of the theocracy before the Babylonian king, who deemed himself almighty, at a time when God could not manifest it in His people as a body. They tended also to secure, by their impressive character, that respect for the covenant-people on the part of the heathen powers which issued in Cyrus' decree, not only restoring the Jews, but ascribing honor to the God of heaven, and commanding the building of the temple (Ezr 1:1-4) [Auberlen].
1. image—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 (Da 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, 15.26]. 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.
2. princes—"satraps" of provinces [Gesenius].
captains—rulers, not exclusively military.
sheriffs—men learned in the law, like the Arab mufti [Gesenius].
3. stood before the image—in an attitude of devotion. Whatever the king approved of, they all approve of. There is no stability of principle in the ungodly.
4. The arguments of the persecutor are in brief, Turn or burn.
5. cornet—A wind instrument, like the French horn, is meant.
flute—a pipe or pipes, not blown transversely as our "flute," but by mouthpieces at the end.
sackbut—a triangular stringed instrument, having short strings, the sound being on a high sharp key.
psaltery—a kind of harp.
dulcimer—a bagpipe consisting of two pipes, thrust through a leathern bag, emitting a sweet plaintive sound. Chaldee sumponya, the modern Italian zampogna, Asiatic zambonja.
fall down—that the recusants might be the more readily detected.
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 (Da 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 Re 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 (Re 13:12, 15).
furnace—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.
7. None of the Jews seem to have been present, except the officers, summoned specially.
8. accused the Jews—literally, "ate the rent limbs," or flesh of the Jews (compare Job 31:31; Ps 14:4; 27:2; Jer 10:25). Not probably in general, but as Da 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 (Da 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.
9. live for ever—A preface of flattery is closely akin to the cruelty that follows. So Ac 24:2, 3, &c., Tertullus in accusing Paul before Felix.
12. serve not thy gods—not only not the golden image, but also not any of Nebuchadnezzar's gods.
13. bring—Instead of commanding their immediate execution, as in the case of the Magi (Da 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" (Mt 10:18), to the edification of the Church in all ages.
14. Is it true—rather, as the Margin [Theodotion], "Is it purposely that?" &c. Compare the Hebrew, Nu 35:20, 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.
15. who is that God—so Sennacherib's taunt (2Ki 18:35), and Pharaoh's (Ex 5:2).
16. not careful to answer thee—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 (Mt 10:19, 28).
17. If it be so—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 De 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.
18. But if not, &c.—connected with Da 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.
19. visage … changed—He had shown forbearance (Da 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.
seven times more than it was wont—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.
21. coats … hosen … hats—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.
22. flame … slew those men—(Da 6:24; Ps 7:16).
23. fell down—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 Da 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 Da 3:25 of English Version explains his astonishment, without need of any addition.
24. True, O king—God extorted this confession from His enemies' own mouths.
25. four—whereas but three had been cast in.
loose—whereas they had been cast in "bound." Nebuchadnezzar's question, in Da 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.
walking in … midst of … fire—image of the godly unhurt, and at large (Joh 8:36), "in the midst of trouble" (Ps 138:7; compare Ps 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 (Ac 2:26, 27). So Paul (2Co 12:8, 9). So Noah waited in the ark, after the flood, till God brought him forth (Ge 8:12-18).
like the Son of God—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 Da 3:28 proves. Compare Job 1:6; 38:7; Ps 34:7, 8; and the probably heathen centurion's exclamation (Mt 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.
26. the most high God—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" (Da 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.
27. nor … an hair—(Lu 12:7; 21:18).
fire had no power—fulfilling Isa 43:2; compare Heb 11:34. God alone is a "consuming fire" (Heb 12:29).
nor … smell of fire—compare spiritually, 1Th 5:22.
28. In giving some better traits in Nebuchadnezzar's character, Daniel agrees with Jer 39:11; 42:12.
changed the king's word—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 (Ac 5:29).
yielded … bodies—namely, to the fire.
not serve—by sacrificing.
nor worship—by prostration of the body. Decision for God at last gains the respect even of the worldly (Pr 16:7).
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 (Ps 76:10).