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Daniel 3:17 World English Bible (WEB)

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 your hand, O king.

Cross Reference

Psalms 27:1-2 WEB

> Yahweh is my light and my salvation. Whom shall I fear? Yahweh is the strength of my life. Of whom shall I be afraid? When evil-doers came at me to eat up my flesh, Even my adversaries and my foes, they stumbled and fell.

Hebrews 7:25 WEB

Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them.

Romans 8:31 WEB

What then shall we say about these things? If God is for us, who can be against us?

Acts 20:24 WEB

But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the Gospel of the grace of God.

Luke 1:37 WEB

For everything spoken by God is possible."

Psalms 73:20 WEB

As a dream when one wakes up, So, Lord, when you awake, you will despise their fantasies.

Acts 21:13 WEB

Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus."

Daniel 6:27 WEB

He delivers and rescues, and he works signs and wonders in heaven and in earth, who has delivered Daniel from the power of the lions.

Daniel 6:20-22 WEB

When he came near to the den to Daniel, he cried with a lamentable voice; the king spoke and said to Daniel, Daniel, servant of the living God, is your God, whom you serve continually, able to deliver you from the lions? Then said Daniel to the king, O king, live forever. My God has sent his angel, and has shut the lions' mouths, and they have not hurt me; because as before him innocence was found in me; and also before you, O king, have I done no hurt.

Daniel 4:35 WEB

All the inhabitants of the earth are reputed as nothing; and he does according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or tell him, What do you?

Jeremiah 1:8 WEB

Don't be afraid because of them; for I am with you to deliver you, says Yahweh.

Isaiah 26:3-4 WEB

You will keep [him] in perfect peace, [whose] mind [is] stayed [on you]; because he trusts in you. Trust in Yahweh forever; for in Yah, Yahweh, is an everlasting Rock.

Psalms 115:3 WEB

But our God is in the heavens. He does whatever he pleases.

Job 5:19 WEB

He will deliver you in six troubles; Yes, in seven there shall no evil touch you.

1 Samuel 17:46 WEB

This day will Yahweh deliver you into my hand; and I will strike you, and take your head from off you; and I will give the dead bodies of the host of the Philistines this day to the birds of the sky, and to the wild animals of the earth; that all the earth may know that there is a God in Israel,

Genesis 18:14 WEB

Is anything too hard for Yahweh? At the set time I will return to you, when the season comes round, and Sarah will have a son."

Acts 27:20-25 WEB

When neither sun nor stars shone on us for many days, and no small tempest pressed on us, all hope that we would be saved was now taken away. When they had been long without food, Paul stood up in the middle of them, and said, "Sirs, you should have listened to me, and not have set sail from Crete, and have gotten this injury and loss. Now I exhort you to cheer up, for there will be no loss of life among you, but only of the ship. For there stood by me this night an angel, belonging to the God whose I am and whom I serve, saying, 'Don't be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.' Therefore, sirs, cheer up! For I believe God, that it will be just as it has been spoken to me.

Isaiah 12:2 WEB

Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my salvation."

Psalms 62:1-6 WEB

> My soul rests in God alone. My salvation is from him. He alone is my rock and my salvation, my fortress-- I will never be greatly shaken. How long will you assault a man, Would all of you throw him down, Like a leaning wall, like a tottering fence? They fully intend to throw him down from his lofty place. They delight in lies. They bless with their mouth, but they curse inwardly. Selah. My soul, wait in silence for God alone, For my expectation is from him. He alone is my rock and my salvation, my fortress. I will not be shaken.

Psalms 18:10-11 WEB

He rode on a cherub, and flew. Yes, he soared on the wings of the wind. He made darkness his hiding-place, his pavilion around him, Darkness of waters, thick clouds of the skies.

Job 34:29 WEB

When he gives quietness, who then can condemn? When he hides his face, who then can see him? Alike whether to a nation, or to a man:

1 Samuel 17:37 WEB

David said, Yahweh who delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. Saul said to David, Go, and Yahweh shall be with you.

Psalms 121:5-7 WEB

Yahweh is your keeper. Yahweh is your shade on your right hand. The sun will not harm you by day, Nor the moon by night. Yahweh will keep you from all evil. He will keep your soul.

Genesis 17:1 WEB

When Abram was ninety-nine years old, Yahweh appeared to Abram, and said to him, "I am God Almighty. Walk before me, and be blameless.

Isaiah 54:14 WEB

In righteousness shall you be established: you shall be far from oppression, for you shall not be afraid; and from terror, for it shall not come near you.

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Daniel 3

Commentary on Daniel 3 Keil & Delitzsch Commentary


Introduction

Daniel's Three Friends in the Fiery Furnace - Daniel 3:1-30

Nebuchadnezzar commanded a colossal golden image to be set up in the plain of Dura at Babylon, and summoned all his high officers of state to be present at its consecration. He caused it to be proclaimed by a herald, that at a given signal all should fall down before the image and do it homage, and that whosoever refused to do so would be cast into a burning fiery furnace (Daniel 3:1-7). This ceremony having been ended, it was reported to the king by certain Chaldeans that Daniel's friends, who had been placed over the province of Babylon, had not done homage to the image; whereupon, being called to account by the king, they refused to worship the image because they could not serve his gods (Daniel 3:8-18). For this opposition to the king's will they were cast, bound in their clothes, into the burning fiery furnace. They were uninjured by the fire; and the king perceived with terror that not three, but four men, were walking unbound and uninjured in the furnace (Daniel 3:19-27). Then he commanded them to come out; and when he found them wholly unhurt, he not only praised their God who had so wonderfully protected them, but also commanded, on the pain of death, all the people of his kingdom not to despise this God (Daniel 3:28-30).

The lxx and Theodotion have placed the date of this event in the eighteenth year of Nebuchadnezzar, apparently only because they associated the erection of this statue with the taking of Jerusalem under Zedekiah, although that city was not taken and destroyed till the nineteenth year of Nebuchadnezzar (2 Kings 25:8.). But though it is probable that Nebuchadnezzar, after he had firmly established his world-kingdom by the overthrow of all his enemies, first felt himself moved to erect this image as a monument of his great exploits and of his world-power; yet the destruction of the capital of Judea, which had been already twice destroyed, can hardly be regarded as having furnished a sufficient occasion for this. This much, however, is certain, that the event narrated in this chapter occurred later than that of the 2nd chapter, since Daniel 3:12 and Daniel 3:30 refer to Daniel 2:49; and on the other hand, that they occurred earlier than the incident of the 4th chapter, in which there are many things which point to the last half of the reign of Nebuchadnezzar, while the history recorded in the chapter before us appertains more to the middle of his reign, when Nebuchadnezzar stood on the pinnacle of his greatness. The circumstance that there is no longer found in the king any trace of the impression which the omnipotence and infinite wisdom of the God of the Jews, as brought to view in the interpretation of his dream by Daniel, made upon his mind (Daniel 2), affords no means of accurately determining the time of the occurrence here narrated. There is no need for our assuming, with Jerome, a velox oblivio veritatis , or with Calvin, the lapse of a considerable interval between the two events. The deportment of Nebuchadnezzar on this occasion does not stand in opposition to the statements made at the close of Daniel 2. The command that all who were assembled at the consecration of the image should all down before it and worship it, is to be viewed from the standpoint of the heathen king. It had no reference at all to the oppression of those who worshipped the God of the Jews, nor to a persecution of the Jews on account of their God. It only demanded the recognition of the national god, to whom the king supposed he owed the greatness of his kingdom, as the god of the kingdom, and was a command which the heathen subjects of Nebuchadnezzar could execute without any violence to their consciences. The Jews could not obey it, however, without violating the first precept of their law. But Nebuchadnezzar did not think on that. Disobedience to his command appeared to him as culpable rebellion against his majesty. As such also the conduct of Daniel's friends is represented to him by the Chaldean informers in Daniel 3:12. The words of the informers, “The Jews whom thou hast set over the affairs of the province of Babylon have not regarded thee, O king; they serve not thy gods,” etc., clearly show that they were rightly named (Daniel 3:8) “accusers of the Jews,” and that by their denunciation of them they wished only to expel the foreigners from their places of influence; and for this purpose they made use of the politico-national festival appointed by Nebuchadnezzar as a fitting opportunity. Hence we can understand Nebuchadnezzar's anger against those who disregarded his command; and his words, with which he pronounced sentence against the accused - ”who is that God that shall deliver you out of my hand?” - are, judged of from the religious point of view of the Israelites, a blaspheming of God, but considered from Nebuchadnezzar's heathen standpoint, are only an expression of proud confidence in his own might and in that of his gods, and show nothing further than that the revelation of the living God in Daniel 2 had not permanently impressed itself on his heart, but had in course of time lost much of its influence over him.

The conduct of Nebuchadnezzar toward the Jews, described in this chapter, is accordingly fundamentally different from the relation sustained by Antiochus Epiphanes towards Judaism; for he wished entirely to put an end to the Jewish form of worship. In the conduct of Daniel's friends who were accused before the king there is also not a single trace of the religious fanaticism prevalent among the Jews in the age of the Maccabees, who were persecuted on account of their fidelity to the law. Far from trusting in the miraculous help of God, they regarded it as possible that God, whom they served, would not save them, and they only declare that in no case will they reverence the heathen deities of the king, and do homage to the image erected by him (Daniel 3:16.).

The right apprehension of the historical situation described in this chapter is at complete variance with the supposition of the modern critics, that the narrative is unhistorical, and was invented for the purpose of affording a type for the relation of Antiochus Epiphanes to Judaism. The remarkable circumstance, that Daniel is not named as having been present at this festival (and he also would certainly not have done homage to the image), can of itself alone furnish no argument against the historical accuracy of the matter, although it cannot be explained on the supposition made by Hgstb., that Daniel, as president over the wise men, did not belong to the class of state-officers, nor by the assertion of Hitz., that Daniel did not belong to the class of chief officers, since according to Daniel 2:49 he had transferred his office to his friends. Both suppositions are erroneous; cf. under Daniel 2:49. But many other different possibilities may be thought of to account for the absence of all mention of Daniel's name. Either he may have been prevented for some reason from being present on the occasion, or he may have been present and may have refused to bow down before the image, but yet may only not have been informed against. In the latter case, the remark of Calvin, ut abstinuerint a Daniele ad tempus, quem sciebant magnifieri a Rege , would scarcely suffice, but we must suppose that the accusers had designed first only the overthrow of the three rulers of the province of Babylon.

(Note: Kran.'s supposition also (p. 153), that Daniel, as president over the class of the wise men, claimed the right belonging to him as such, while in his secular office he could be represented by his Jewish associates, and thus was withdrawn from the circle of spectators and from the command laid upon them of falling down before the image, has little probability; for although it is not said that this command was laid upon the caste of the wise men, and even though it should be supposed that the priests were present at this festival as the directors of the religious ceremonial, and thus were brought under the command to fall down before the image, yet this can scarcely be supposed of the whole caste. But Daniel could not in conscience take part in this idolatrous festival, nor associate himself with the priests, nor as president of all the Magi withdraw into the background, so as to avoid the ceremony of doing homage of the image.)

But the circumstance that Daniel, if he were present, did not employ himself in behalf of his friends, may be explained from the quick execution of Babylonish justice, provided some higher reason did not determine him confidently to commit the decision of the matter to the Lord his God.

(Note: We have already in part noticed the arguments against the historical accuracy of the narrative presented by the opponents of the genuineness of the book, such as the giving of Greek names to the musical instruments, and the conduct of Antiochus Epiphanes in placing an idol-image on the altar of burnt-offering (pp. 34, 50). All the others are dealt with in the Exposition. The principal objection adduced is the miracle, on account of which alone Hitz. thinks himself warranted in affirming that the narrative has no historical reality.)


Verses 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.