The Book of Daniel: Chapter 3
Chapter 3:1
{1} Nebuchadnezzar the king made 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.
"Nebuchadnezzar the king". This is the same
king mentioned in chapters one and two. The date for the following incident is set as the
18th year of the king's reign by the Septuagint and the Theodotion translation. This was
probably suggested by Jeremiah 52:29. "In the eighteenth year of Nebuchadnezzar he
carried away captive from Jerusalem eight hundred thirty and two persons." This date
does not appear in our text in the original. We do not know what year this image was
constructed. To set a date would only be conjecture. The question is also raised
concerning the placing of the title, "the king" after Nebuchadnezzar's name.
Some have suggested that this might indicate a later writer; however, it is plausible to
see it as the authors desire to avoid monotony. "Made an image of gold, whose height
was three score cubits, and the breadth thereof six cubits:" We are not told what the
statue represented, but we are told that it was to be worshipped. Some have suggested that
Nebuchadnezzar had been so impressed when Daniel identified him as the head of gold
(Daniel 2:38). that he decided to make a statue of himself, all of gold. It was not
uncommon for kings of this period to have statues erected in their honor. It is also
suggested that this was a representation of one of Nebuchadnezzar's gods. I prefer this
latter interpretation because I believe that the text indicates that the statue had a
definite religious connotation. Notice verses 12, 18, and 28. Verse 28 "That they
might not serve nor worship any god, except their own God." It is described as being
constructed of gold. This does not mean that it had to be solid gold. It could have been
wood overlaid with gold, for we find no reference to the weight of the gold used. It would
seem that the amount of gold used in the statue of this tremendous size, if made of solid
gold, would have been well publicized and recorded. It is an embarrassing thing to notice
what a heathen king was willing to expend for worship of his god, when Christians grumble
at giving to Jehovah. The proportions of the statue have been questioned by many
individuals as being unrealistic and grotesque. If we take the cubit to be 18 inches, then
the dimensions are 90 feet tall and 9 feet wide. This is a ratio of IO to 1. If this were
a statue of a god in human form then the ratio should have been closer to 6 to 1. However,
it is very possible that the statue was placed on a base to help to elevate it. Also, we
notice that the art and statues of that period were not proportionately accurate. "He
set it up in the plain of Dura in the province of Babylon." The first part of this
statement indicates that the statue was erected or placed on display in Dura. There is no
indication as to the place where it was constructed. It was placed in a plain or broad
flat area. The exact location has not been determined. The word Dura means "enclosing
wall," and occurred commonly. Tablets mention three places by this name. Two are too
far removed to be considered part of the province of Babylon. Oppert pointed out a
possible location. A mound existed there which might have served as the pedestal for just
such a statue. The phrase "province of Babylon" refers to that political and
geographic division of the Babylonian empire of which the city of Babylon was a part.
Chapter 3:2-3
{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 dedication of the image which Nebuchadnezzar the
king had set up. {3} Then the princes, the governors, and captains, the judges, the
treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were
gathered together unto the dedication of the image that Nebuchadnezzar the king had set
up; and they stood before the image that Nebuchadnezzar had set up.
These two verses speak of the command of Nebuchadnezzar to
gather the rulers of the provinces before the image for a dedication service. Some have
argued that such a condition would have encouraged revolution, but the gathering of the
rulers would not leave the provinces without soldiers. Verse 3 says that "all the
rulers of the provinces were gathered together," but the Question is raised, where
was Daniel, since he was not listed with Shadrach, Meshach, and Abednego. It is suggested
that Daniel may have been absent when the image was being dedicated or else his high
position in the government may have discouraged any from accusing him before the king.
They might have thought that by accusing those of lower rank first, they could then later
accuse one of higher rank such as Daniel. Others suggest that maybe Daniel was in a place,
during the dedication, that removed him from the gaze of the people. However, we must
confess that at the present we are unable to conclusively give a reason for the omission
of Daniel with his three friends.
Chapter 3:4-6
{4} Then an herald cried aloud, To you it is commanded, O people, nations, and languages,
{5} That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery,
dulcimer, and all kinds of music, ye fall down and worship the golden image that
Nebuchadnezzar the king hath set up: {6} And whoso falleth not down and worshippeth shall
the same hour be cast into the midst of a burning fiery furnace.
The command was given for all people to worship the
image. It is interesting to notice that those Jewish persons present are to be tested
concerning a temptation and sin that had been responsible for their fall and captivity as
a nation. They are now going to be able to save their life by worshipping the idol. Before
this, God had warned the Jewish nation that he would punish them severely if they did not
cease from their idolatry.
Now from a physical standpoint, they will be rewarded if
they worship an image. It is interesting to notice the variety of instruments that are
mentioned in this verse. It evidences a development of the fine arts in Babylon and
especially of musical instruments. The word coronet means horn and refers to a curved rams
horn. The word flute carries the significance of to hiss or whistle. The harp refers to
the triangular shaped four stringed lyre. The sackbut seemed to denote a stringed
instrument similar to the lyre. The psaltery was probably of the harp kind. The dulcimer
means sweet. It was possibly a bagpipe. It is not important to be able to prove what kind
of instruments are meant here and it is probably impossible at this date to prove exactly
what kind of instruments were meant. However, the names of these instruments have been
used by liberals to prove a later date for the writing of the book of Daniel. The last
three instruments listed are names which are supposed by some to be of Greek origin. They
use this as a proof of a later authorship: however, archaeology has shown that Greek
products were already in circulation because of Greek traders. Verse four states that the
herald cried, "O people, nations, and languages." It is difficult to show that
these three refer to three different groups, but rather describe those present in three
different ways. The people present are made up of individuals from several nations and
speaking different languages. Verse six contains the punishment for any who would disobey
the king Nebuchadnezzars command. In this period of history, the king's command was not
considered oppressive or infringing on the individuals religious rights. They would merely
be showing respect to the king's gods. The faithful Jews, however, were well acquainted
with the command "Thou shalt have no other gods before me. Thou shalt not make unto
thee any graven image." This was a test of their faithfulness. The punishment for
disobedience was to be death in a "burning fiery furnace" the same hour. The
expression "the same hour" does not refer to a period of delay, but rather, it
means at once or immediately. It is not possible to determine what kind of furnace was
meant by the word which is used here. Some have suggested that this was simply an open
fire in the open court, however, the contest seems to require a closed furnace of some
type, for it had to be capable of being increased in intensity. This type of punishment
was not uncommon at this period and in this culture. The phrase burning fiery furnace
seems redundant, but it is made up of two words (to burn and to give light.) Thus we get
the picture of a furnace containing fire, and giving forth a bright light because of the
leaping flame.
Chapter 3:7-12
{7} Therefore at that time, when all the people heard the sound of the cornet, flute,
harp, sackbut, psaltery, and all kinds of music, all the people, the nations, and the
languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set
up. {8} Wherefore at that time certain Chaldeans came near, and accused the Jews. {9} They
spake and said to the king Nebuchadnezzar, O king, live for ever. {10} Thou, O king, hast
made a decree, that every man that shall hear the sound of the cornet, flute, harp,
sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the
golden image: {11} And whoso falleth not down and worshippeth, that he should be cast into
the midst of a burning fiery furnace. {12} There are certain Jews whom thou hast set over
the affairs of the province of Babylon, 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.
In verse seven we find that the people with some of the
Jews excluded bowed down before the image when the music was played. The complete
repetition of the musical instruments used ought not concern our thoughts in seeking any
special meaning. For repetition in such a manner is commonly employed in oriental
writings.
In verses eight through twelve, we find "certain
Chaldeans" who came and accused the Jews. Some have suggested that these Chaldeans
had arranged for this occasion by encouraging Nebuchadnezzar to build this statue and
requiring all the rulers to bow down before it. They would liken this unto the time when
Daniel's enemies caused his being cast in the lion's den. This is a most interesting
suggestion, but its basis rests on speculation alone. We have no indication that the Jews
were unpopular at this particular time. The word Chaldeans is used in an ethnic sense of
Chaldeans as contrasted with Jews. "Accused the Jews" means literally "ate
the pieces of flesh of the Jews." This was an expression which included the idea of
murder caused by a slanderous tongue and also the gloating over the remains of the victim.
It is found in the Arabic and Syriac also. From the following verses it is clear that they
accused certain Jews, not Jews in general. In verse nine we see the Chaldeans addressing
the king with the customary greeting "O king, live for ever." This expressed the
desire for long life for the monarch. They then build a foundation for their accusation of
the Jews, by reminding the king of his decree. In verse twelve, we find these Chaldeans
revealing their purpose in reminding the king of his decree. "There are certain Jews
who thou hast appointed over the affairs of the province of Babylon: Shadrach, Meshach,
and Abednego." We notice here that certain Chaldeans are set against certain Jews. If
the Jews numbered only three, then I believe that it is probable that the number of
Chaldeans who accused these Jews was likewise small. These three Jews are the same three
mentioned in Chapter 1. Their Jewish names were Hananiah, Mishael, and Azariah. For an
explanation of their appointment over the province of Babylon refer to Chapter 2:49.
"These men, 0 king, have not regarded thee:" The Chaldeans make the disobedience
of the three Jews to be equal with disdain for the king and an attack on his personage
instead of a matter of conscience. They further emphasize their point by stating that
these Jews do not worship the kings gods and specifically the image which he had
constructed. This would cause the king to feel a personal attack upon himself, because, he
felt that his gods were superior, and the Jews questioned his decision when they refused
to worship his gods. The king was angry for he felt the pain of what he took to be a
personal attack, and also disobedience of his subjects. The latter act he would feel was
treason and unless dealt with, would undoubtedly lead to reduced subjection to his
authority.
Chapter 3:13-15
{13} 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 music, 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?
Nebuchadnezzar became very angry. The text says in his
furious rage, he called for Shadrach, Meshach, and Abednego. The king asks them if the
charge against them is true. The expression "is it true" has been translated
"is it a joke". The meaning of the expression "Is it a joke", is can
you possibly be serious or in earnest to disobey this serious command. He then offers them
a second chance. There would be a question as to why they were given this second chance.
This would show that they stood in some favor with the king. It would appear from the
question that Nebuchadnezzar had asked, "And who is that God that shall deliver you
out of my hands?", that the king was in some way aware of their motivation in
disobedience. With a challenge put forth like this, those who were faithful followers of
God , would be allowed only one faithful path. If they submitted to the kings offer, this
would be admitting that their God was inferior to Nebuchadnezzar's gods and to
Nebuchadnezzar himself. Even though this constituted a test for the faith of these Jews,
it was a personal challenge to God.
Chapter 3:16-18
{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.
In verses sixteen through eighteen, we find
the answer of Shadrach, Meshach, and Abednego to Nebuchadnezzar's offer of a second chance
and challenge to God. Undoubtedly one did the speaking, but the others agreed. The
scripture speaks of them as all answering the king. Their reply was "We are not
careful to answer thee in this matter." The word "careful" means to be
needed or necessary. They replied, it is not necessary for us to reply. They had decided
that they would not bow down before the image. There was no need to give arguments for
they were ready to bear the punishment. The indication seems to be that the king knew that
it was because of the God they worshipped, because he challenges their God to protect
them. "if it be so," this expression gives the appearance of questioning the
protective power of God, but the expression really means "so it is." They were
saying it is true our God is able to deliver us out of thine hand and he will deliver out
of thine hand, but even it God does not ordain to deliver us, we will not bow down. We
notice the determination toward faithfulness to God on the part of these three.
Chapter 3:19-23
{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 other 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.
"The form of his visage was
changed." Nebuchadnezzar became so angry that it could be seen in his physical
features. The hatred could be seen on his face as his anger got the best of him.
"Seven times more than it was wont to be heated." The decree is given to
increase the temperature in the fiery furnace. This would indicate that the furnace was of
a closed type where the draft could be controlled. It would be impossible for the servants
to heat the furnace seven times hotter than it had ever been heated before, but the idea
means they were to heat it to its maximum capacity. "Were cast into the midst of the
burning fiery furnace". This would indicate that the furnace was constructed so that
the servants could mount up to the top of the furnace and throw the three Hebrew children
down into the midst of the furnace. "The flame of the fire slew those men." This
is another indication that the Jews were put in through the top where the flames and heat
were coming out. God judged these men who were obeying the kings command. This also
reveals the folly of a man who has been overcome with anger. He commanded an action which
destroyed the lives of his men. "Into the midst of the fiery furnace." This
indicated that the Jews were put in the middle of the furnace. They were surrounded by
flames. The deliverance did not come because they landed in a part of the furnace where
there were no flames.
Chapter 3:24-25
{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.
"Did not we cast three men bound into the midst of
the fire?" The king asked this question of his servants. A question comes to our mind
of why he asked this question. It could be that he questioned whether this was just a
dream or did it really happen as he thought. He might also have been asking if someone
else was thrown into the furnace possibly by accident, since the king saw four men.
"The form of the fourth is like the Son of God." Who is the fourth person that
Nebuchadnezzar saw in the fiery furnace. We know who three of the four are, but who is
this fourth one? Nebuchadnezzar describes the fourth as like a son of the gods. Does this
refer to a physical appearance of Christ? There are some problems in this interpretation.
The word for God is in the plural and means gods. Nebuchadnezzar had never seen Christ and
would not have known what Christ (the Son of God) looked like. Also later after he has had
an opportunity to talk to the three Jews, he states, in verse 28, that God sent his angel.
This fourth person would therefore have been an angel, who because of his brilliant
appearance (compare Luke 24:4) caused Nebuchadnezzar to realize that this was some sort of
supernatural being and therefore he describes him as like a son of the gods.
Chapter 3:26-27
{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, came forth of the midst of the
fire. {27} And the princes, governors, and captains, and the king's counsellors, being
gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair
of their head singed, neither were their coats changed, nor the smell of fire had passed
on them.
"Near the mouth of the furnace."
This would indicate that the furnace was so constructed that it had an opening in the
side, where a person could approach without being burned. This would be possible because
the draft was entering here and pushing the heat into the furnace and out of the top where
the Jews had been thrown in through. "The most high God." In this statement, we
see that Nebuchadnezzar recognizes the superior power of Jehovah, but the later life of
Nebuchadnezzar seems to indicate that he still believed in and worshipped many other
deities. "Nor the smell of fire had passed on them." The rulers present with
Nebuchadnezzar, observed that there was no harm done either to their body, clothes, or
hair. There was not even the smell of smoke on them. This shows the completeness of
God’s protection and deliverance.
Chapter 3:28-30
{28} Then Nebuchadnezzar spake, and said, 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. {29} Therefore I make a decree, That every people,
nation, and language, which speak 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. {30} Then the king promoted
Shadrach, Meshach, and Abednego, in the province of Babylon.
In this portion of scripture we see Nebuchadnezzar’s
reaction and praise of Jehovah for his marvelous deliverance of the three Jews from the
fiery furnace. "Sent his angel." This indicates that the fourth individual that
Nebuchadnezzar had seen, in the furnace, had been an angel. "Changed the king’s
word and yielded their bodies." The king had resolved to kill these three Jews
because they would not bow down and worship the golden image, but God changed the
king’s command by delivering the Jews from death. The statement of yielding their
bodies refers to the three Jews willingly yielding their bodies to the fire rather than
worshipping any other god. "Anything amiss against the God of Shadrach, Meshach, and
Abednego." Nebuchadnezzar was not stating that Jehovah was the only true God, he was
simply stating, as is quite common among orientals, that he was legalizing, encouraging,
and protecting the worship of Jehovah also. "Cut in pieces, and their houses be made
a dunghill." This was a method of judgment used in this period. It was designed to
heap the utmost dishonor upon a house. The oriental was especially concerned about his
family and descendants, so this was an especially severe form of punishment. "Then
the king promoted." Here we see the blessing of God upon Shadrach, Meshach, and
Abednego, because they had been faithful to Him. "Province of Babylon." This
indicates the province of the Babylonian empire which included the city of Babylon. |
