Daniel · Chapter 3

V. 1. Made an image-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.

Verse 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 Daniel 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.

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.

Verse 1. Nebuchadnezzar made an image of gold — How soon this image was erected, after the dream in his second year, is uncertain. The Greek and Arabic interpreters suppose it to have been in the eighteenth year of his reign, and Dr. Prideaux agrees with them. But whether it was then, or, as some think, later, the design of it probably was, to frustrate the exposition, and defeat the end of the dream: on which account, perhaps, the image was made wholly of gold, and not of different metals, to make an ostentatious display of the abundance of his wealth, and to obviate the jealousies of his people, excited by his favours to Daniel and his friends. Some or all of these motives might influence this haughty and inconstant monarch to desert the true God, whom he had so lately acknowledged, and to yield again to the force of those inveterate habits, from which he had been so miraculously recovered: see Wintle. The height thereof was threescore cubits — The proportion of the height of this image seems very unequal to the breadth, unless the pedestal, on which it was placed, be included therein. Houbigant, and some others, on account of this disparity, think it was rather a column or pyramid than an image of the human form: but Diodorus, lib. 2. § 9, giving an account of the plunder Xerxes had taken out of the temple of Belus, mentions an image of massy gold that was forty feet high, which Prideaux conjectures to have been this statue made by Nebuchadnezzar. The statue of Jupiter also, made by Lysippus, at Tarentum, is said to have been forty cubits high. It is probable that the plain of Dura, here mentioned, was some extensive plain near Babylon, and that the image set up in it was erected in honour of Bel, the chief idol of the Babylonians.

Verse 1. An image of gold, whose height was threescore cubits. As the breadth of this image was only six cubits, which is four short of the human proportion, it is conjectured that the pedestal was twenty four cubits high: then the image itself was only thirty six. This nearly agrees with Diodorus Siculus, who says that Xerxes found an image of gold in the temple of Belus forty feet in length.—But why did Nebuchadnezzar make this idol? Some think, to represent Bel-baal or Belus, which is the name of the same idol differently written. Others think that he intended a new divinity, and to introduce himself as an object of national worship after death. This is the most likely sense, as he was more intent on having homage paid to this idol than on all his former conquests. So Isaiah personates him as saying, “I will be like the Most High!” Nebuchadnezzar also said, Who is that God that shall deliver you out of my hands?

1. Kuenen (Onderzoek, ii, N. 487), following Reuss (La Bible, 1879) and others, emphasizes the disproportion between the height and the breadth of this image, and also points out the “great improbability” that a “column of gold” of this size should have been erected. But if the height of 60 cubits (about 100 feet) is supposed to include a pedestal, the proper proportion for the figure is retained, while there is no reason to suppose that the writer here was speaking of a statue of solid gold of this size (which Meinhold has calculated would have contained gold worth $2,000,000,000), but rather of a statue covered with gold, which was very common at this time in Babylonia. The story of its immense size has recently been rendered less incredible by the discovery at San (Zoan), in Egypt, of an erect colossus of Ramses II sculptured out of hard red granite, standing 100 feet high from head to foot, or 115 feet high including the pedestal, and weighing 1,200 tons. Professor Fuller has even supposed that Nebuchadnezzar may have been led to erect his statue because of his admiration for this great Ramses colossus, which he might have seen during his invasion of Egypt. He thinks it may have been a statue of himself to celebrate his successful campaign there (in his “eighteenth year,” LXX.). The Pharaohs carved their effigies in stone, but he would cast his in gold. In favor of this it is also urged that the Aramaic word for statue used here is “a likeness.” Professor Jastrow, taking this to be a statue of Nebuchadnezzar, says that this “may be regarded as an authentic picture of a custom that survived to the closing days of the Babylonian monarchy, except that we have no proof that divine honors were paid to these statues,” and gives a corresponding act on the part of one of the earliest kings, Gudea (Religion of Babylonia, 1899, p. 669).

But rather than regard this story as a Maccabean invention, or the command to worship his own image as the eccentric act of a king soon to become entirely insane, it may with more probability be supposed that this was a statue of some great Babylonian divinity rather than of the king. This very term “image” has been found used in the Sendjirli inscriptions of a date shortly preceding that of Nebuchadnezzar for the “statues” of the gods, as also in the Palmyrene inscriptions of the second century B.C. Dr. Budge is sure this statue was the image of the god Bel, whose chief shrine at Babylon was called E-sagili, “lofty-headed.” The inscriptions speak of the setting up of such statues of the gods, as, for example, by Asurnazirpal, who says, “I erected an image of Ninib… of choice mountain stone and of pure gold.” While the gods were usually represented seated rather than standing, some erect statues have been found, like that of Ramses previously mentioned, and Pausanias states that Bathycles of Magnesia was just at this era (550 B.C.) erecting near Sparta a throne for a bronze standing statue of Apollo 30 cubits in height. If this were indeed an image of Bel-Marduk, then those who refused to bow down before it defied the great god of Babylon, to whom Nebuchadnezzar in his inscriptions is constantly ascribing lordship over the four quarters of the world. Origen, Irenaeus, and other early commentators often describe this as the figure of Antichrist, “the image of the beast” (Revelation xiii; xiv), whose satanic number was 666, “the devil no doubt inducing Nebuchadnezzar to erect it.”

It is worthy of notice that the dimensions given (60, 6) are distinctly Babylonian, since they used not the decimal but the sexigesimal system of notation.

In the inscriptions there is often found mention of a duru (“wall,” “fortress,” or “hill”). Lenormant and Oppert located a “plain of Duru” some dozen miles east of the city of Babylon, where there is a mound even yet bearing this name.

Verse 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] aynprdvja achashdarpenaiya, from vja achash, great or eminent, and rd dar, “to go about freely,” and פנים panim, “the presence.” Satraps or privy counsellors who had free access to the presence of the king.

The GOVERNORS] ayngs signaiya, lieutenants or viceroys, for ˆgs sagan, among the Hebrews, was the name of the high priest’s deputy. The CAPTAINS] atwjp pachavatha, from jp 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.

The JUDGES] ayrzgrda adargazeraiya, from rda adar, noble or magnificent, and rzg gazar, to decree. The nobles, the assistants to the king in making laws, statutes, &c. The same probably in Babylon, as the House of Lords in England.

The TREASURERS] ayrbdg gedaberaiya, from zng ganaz, (the z zain being changed into d daleth, according to the custom of the Chaldee,) to treasure up, and rb bar, pure. Those who kept the current coin, or were over the mint; the treasurers of the exchequer in Babylon. The COUNSELLORS] ayrbtd dethaberaiya, from td dath, a statute, and rb 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.

The SHERIFFS] aytpt tiphtaye, from tpt taphath, in Hebrew, tpv shaphath, “to set in order.” Probably civil magistrates. 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 wiise men. Magistratis. Jugis. Duykis, Tyrauntis, or stronge men. Prefectis, and alle the Princes of Cuntreese.

Verses 2, 3. Then Nebuchadnezzar sent to gather together the princes, &c. — It would be very difficult, and perhaps impossible, at this distance of time, to ascertain the proper titles and offices of the several characters that are here mentioned, and certainly would answer no valuable end to any reader. It may be sufficient to observe, that it is probable only those were summoned to attend on this occasion who held places under the government. Thousands of others, no doubt, would be present, and, when present, were required to comply with the king’s injunction respecting worshipping the image, though they had not been summoned. And they came and stood before the image — They made their personal appearance, and showed themselves ready to perform the worship required of them.

Ver. 2. The princes. Literally, those who stand before the king; the satraps, the viceroys, the consuls, or the captain-generals of the army. But here the readings vary so much, that it is doubtful whether we can distinctly gather more from these names than a general view of the great officers of state, and of the provinces.

2. “Then Nebuchadnezzar the king sent to gather together the satraps, the deputies, and the governors, the judges [chief soothsayers, margin], the treasurers, the counselors, the sheriffs [lawyers, margin], and all the rulers of the provinces” (R.V.). Noldeke and others have recognized most of these as Persian official titles. This would not of itself prove the late origin of the book, as in referring to ancient dignitaries it is natural, instead of retaining the ancient term, to substitute for it a modern title which corresponds as nearly as possible to the old one, as is vividly illustrated in every translation; for example, when Wyclif names these officials “magistratis, jugis, duykis,” and the “herald” of verse 4 “a bedel.” As Prince says, it is difficult to distinguish between these various officials; and it is hardly necessary to do so, as they are probably grouped together for the sake of the local coloring and need not be a complete list of all the provincial officers. The names as given in verse 3 are not in every case exactly the same or in the same order. The new discoveries have thrown some light upon the formerly unknown functions of certain of these officials, the “counselors,” for example, mentioned here appearing in a multitude of texts of the fifth century B.C. as well-known officers stationed all over the fertile plain between the lower Euphrates and the Tigris to gather the taxes and look after the interests of the government. These officials are called da-a-ta-ba-ra or da-ta-bar-ri, corresponding exactly to the term used in Daniel (dettrabarim) the meaning of which has never before been understood (see Hilprecht, Babylonian Expedition, 1898, ix, pp. 8, 28).

Verses 2, 3. Then Nebuchadnezzar sent to gather together the princes, &c. — It would be very difficult, and perhaps impossible, at this distance of time, to ascertain the proper titles and offices of the several characters that are here mentioned, and certainly would answer no valuable end to any reader. It may be sufficient to observe, that it is probable only those were summoned to attend on this occasion who held places under the government. Thousands of others, no doubt, would be present, and, when present, were required to comply with the king’s injunction respecting worshipping the image, though they had not been summoned. And they came and stood before the image — They made their personal appearance, and showed themselves ready to perform the worship required of them.

V. 4. Nations and languages-Proclamation was made therefore in several languages.

Verse 4. Then a herald cried aloud] lyjb arq azwrk caroza kara bechayil, “a crier called with might.” A bedel cried mightili.—Old MS. Bible.

Verses 4-6. Then a herald cried aloud — Made proclamation in the languages of the several nations assembled; To you it is commanded, O people, nations, and languages — Whatever parts of the empire you come from, and whatever language you speak. This form of speech was doubtless designed to set forth the largeness and extent of the Babylonish empire. That at what time ye hear the sound of the cornet, &c. — That is, of wind and stringed instruments of various sorts. It is justly observed by Mr. Scott here, that “the several words by which the several kinds of musical instruments are enumerated in this chapter, do not seem to admit of any satisfactory explanation:” certainly, “without distinctly referring to ancient usages,” and going to a great length of explication, “they cannot be made intelligible, except to those few who are fully acquainted with those usages, and perhaps scarcely even to them:” and if the reader could attain correct ideas of the forms and powers of them all, he would from this derive but little edification. Ye fall down and worship the golden image — Let all take notice, 1st, That the king strictly charges and commands all manner of persons, whatever other gods they worship at other times, now to worship this. 2d, That all do this just at the same time, in token of their communion with each other at this service. And whosoever falleth not down and worshippeth — St. Jerome observes, that falling down is applied, in Scripture, rather to idols than the true God; (see Matthew 4:9;) shall the same hour, &c. — This is the first place in the Old Testament where we meet with the division of time into hours. The Greeks ascribe the invention of them to Anaximander, who, perhaps, received it from the Chaldees. The mode of punishment here mentioned was common among this people: compare Jeremiah 29:22. It has been said, that Abraham was exposed to this punishment before his departure from Chaldea: see Genesis 11:31; and Calmet. Similar methods has mystical Babylon followed, to compel those she denominates heretics to embrace her creed, and join in her anti-christian worship.

4. Compare Daniel 4:1; 6:25. Recent excavations prove that Babylon was a city of many tongues. Hilprecht has been able to declare that, from the amalgamation of languages used in the texts, it is clear that at a time only a little later than this “the population of Babylon was as thoroughly mixed as that of the States of New York and Pennsylvania at our own time” (ibid.); but this amalgamation of languages could not have taken place in an hour. It is absolutely certain that in Nebuchadnezzar’s time all the tongues of the civilized world could be heard in the streets of the capital, and representatives of these languages no doubt took part in his great triumphs and festivals. (See Introduction, III, 2.)

Verse 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 Daniel 3:2. anrq karna, here translated cornet, is the common blowing horn, which makes a deep and hollow sound, as well as one shrill and piercing.

FLUTE] atyqwrvm mashrokitha, from qrv sharak, to whistle, shriek. A wind instrument which made a strong and shrill noise, such as the hautbois or clarionet.

HARP] srtyq kithros, cytharus; kiqara. Some kind of stringed instrument. It seems to be formed from the Greek word. SACKBUT] akbs sabbecha. The Greek has it sambukh, from which our word sackbut, from Kbo sabach, to interweave; probably on account of the number of chords, for it seems to have been a species of harp. PSALTERY] ˆyrtnsp pesanterin; Greek, yalthrion. 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. DULCIMER] hynpmws sumponeyah; Greek, sumfwneia. 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. All kinds of music] armz ynz lk 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.

Verses 4-6. Then a herald cried aloud — Made proclamation in the languages of the several nations assembled; To you it is commanded, O people, nations, and languages — Whatever parts of the empire you come from, and whatever language you speak. This form of speech was doubtless designed to set forth the largeness and extent of the Babylonish empire. That at what time ye hear the sound of the cornet, &c. — That is, of wind and stringed instruments of various sorts. It is justly observed by Mr. Scott here, that “the several words by which the several kinds of musical instruments are enumerated in this chapter, do not seem to admit of any satisfactory explanation:” certainly, “without distinctly referring to ancient usages,” and going to a great length of explication, “they cannot be made intelligible, except to those few who are fully acquainted with those usages, and perhaps scarcely even to them:” and if the reader could attain correct ideas of the forms and powers of them all, he would from this derive but little edification. Ye fall down and worship the golden image — Let all take notice, 1st, That the king strictly charges and commands all manner of persons, whatever other gods they worship at other times, now to worship this. 2d, That all do this just at the same time, in token of their communion with each other at this service. And whosoever falleth not down and worshippeth — St. Jerome observes, that falling down is applied, in Scripture, rather to idols than the true God; (see Matthew 4:9;) shall the same hour, &c. — This is the first place in the Old Testament where we meet with the division of time into hours. The Greeks ascribe the invention of them to Anaximander, who, perhaps, received it from the Chaldees. The mode of punishment here mentioned was common among this people: compare Jeremiah 29:22. It has been said, that Abraham was exposed to this punishment before his departure from Chaldea: see Genesis 11:31; and Calmet. Similar methods has mystical Babylon followed, to compel those she denominates heretics to embrace her creed, and join in her anti-christian worship.

Ver. 5. The sound of the salpingos, the suringos, and kitharas, sambuces, and psaltery. These are the names of the instruments, as in Theodotian’s version of Daniel, from which the English is translated almost word for word. The sambuca was of a triangular figure: the psaltery was a portable species of the harp. See on Psalm 150.

5. Prince gives the names of these musical instruments as “the horn, syrinx, lyre, triangular harp, upright harp, bagpipe (?).” (See also Hebraica, 4:7.) There can be little doubt that he is correct as to the first three instruments, but as to the “triangular harp” there may be a difference of opinion. The only thing certainly known is that it was not a sackbut (trombone). The “upright harp” (A.V., psaltery) must also remain only a probability, as the term used was a general name for several kinds of instruments, especially for such stringed instruments as were played upon by the fingers of both hands. (See Hastings’s Dictionary of the Bible, under “Music,” vol. 3:1900.) The last instrument is mentioned nowhere else in the Bible and has provoked much discussion. It, like the “psaltery” (psanterim), is certainly a Greek loan word. “The Greek sumfwnia, from which the word is derived, did not originally denote an instrument but a concordant interval. Tradition applies it to the bagpipe. Originally the form of this instrument may have been developed from the double flute, one of the pipes being shorter and being used for the melody while the longer furnished a droning bass accompaniment. We are told by Athenaeus (Lib. X, p. 439) that Antiochus Epiphanes used to dance to the sound of the symphonia. To this day the Italians have a bagpipe called zampugna or sampogna, and a chifonie or symphonie was an instrument of the same class used in the Middle Ages. In Rome this instrument was introduced in the time of the empire under the name of tibia utricularis or chorus, and soon became highly popular” (ibid.). Too much stress has been laid by most modern scholars upon the modern form of these Greek names, together with the fact that they never appear on the Babylonian monuments and never in Greek literature until a very late period. It is natural for an editor or translator to modernize obsolete terms. As Francis Brown has said in another connection, “It is one thing to argue that a document is late because it contains words not found in old documents, and quite another thing to argue that words are new because they occur only in a late document.” That the Babylonians and the Greeks were in close touch toward the end of the sixth century B.C. cannot be rationally denied. (See Introduction, III, 2, and compare Margoliouth, Expository Times, February, 1901.) While Driver makes the Greek words the chief proof of late date, Meinhold considers this proof rather weak and thinks the presence of Persian words is most significant; while the word which Kautzsch declares to be of all others the one which dates Daniel linguistically as a late production Behrmann shows is not a Greek word at all, but pure Aramaic. It has even been argued with some force that these particular terms are interpolations and were not a part of the original Daniel text (Thomson). But all such discussion is now obsolete. The argument as to the date of this book no longer centers upon the decision of such questions (Introduction, II, 4-7).

Verse 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. 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.

Verses 4-6. Then a herald cried aloud — Made proclamation in the languages of the several nations assembled; To you it is commanded, O people, nations, and languages — Whatever parts of the empire you come from, and whatever language you speak. This form of speech was doubtless designed to set forth the largeness and extent of the Babylonish empire. That at what time ye hear the sound of the cornet, &c. — That is, of wind and stringed instruments of various sorts. It is justly observed by Mr. Scott here, that “the several words by which the several kinds of musical instruments are enumerated in this chapter, do not seem to admit of any satisfactory explanation:” certainly, “without distinctly referring to ancient usages,” and going to a great length of explication, “they cannot be made intelligible, except to those few who are fully acquainted with those usages, and perhaps scarcely even to them:” and if the reader could attain correct ideas of the forms and powers of them all, he would from this derive but little edification. Ye fall down and worship the golden image — Let all take notice, 1st, That the king strictly charges and commands all manner of persons, whatever other gods they worship at other times, now to worship this. 2d, That all do this just at the same time, in token of their communion with each other at this service. And whosoever falleth not down and worshippeth — St. Jerome observes, that falling down is applied, in Scripture, rather to idols than the true God; (see Matthew 4:9;) shall the same hour, &c. — This is the first place in the Old Testament where we meet with the division of time into hours. The Greeks ascribe the invention of them to Anaximander, who, perhaps, received it from the Chaldees. The mode of punishment here mentioned was common among this people: compare Jeremiah 29:22. It has been said, that Abraham was exposed to this punishment before his departure from Chaldea: see Genesis 11:31; and Calmet. Similar methods has mystical Babylon followed, to compel those she denominates heretics to embrace her creed, and join in her anti-christian worship.

Ver. 6. A burning fiery furnace. The burning of criminals alive was an ancient punishment in the east. The Philistines menaced the wife of Samson and her father’s house with this kind of death. Some of the Ammonites were made to pass through the brickkilns, probably in retaliation for burning some Hebrews; and Nebuchadnezzar had already roasted a Zedekiah and an Ahab in the fire. Jeremiah 29:22. Of the family, and the case of those men, criticism is silent.

6. If this image were indeed that of the chief Babylonian deity there need be no surprise that the penalty of death should fall upon those who would refuse to worship it. Knabenbauer (p. 7) gives an instance in comparatively modern times, on somewhat doubtful authority however, where, on severe penalties, the emperor of Japan suspended all the religious worship of the empire excepting to one particular idol. Those who refused allegiance to the gods of the country were considered as traitors to the government. (See Pusey, 444, etc.) Of course the worship of Bel would not, from the heathen standpoint, have excluded the worship also of Jehovah; but from the Jewish standpoint he who worshiped the One God could worship no other without apostasy. The punishment by fire was according to the Babylonian and Persian custom (Jeremiah 29:22). Bertin and Budge were wrong in formerly supposing that these fiery furnaces were crematories, as it is now known that the practice of burning the dead among the Babylonians was “practically unknown” (Jastrow); but a number of texts speak of the burning alive of the king’s enemies. This custom continued clear down to Maccabean times (2 Macc. 7:5). Assurbanipal (668-626 B.C.) says of a prince who had uttered curses against his favorite gods, “Over a furnace they placed him and consumed him” (Records of the Past, 1:76-79; 9:56). As the fire god (Nusku) was the “messenger” and “firstborn” of Bel, if the Hebrews had refused to worship this chief deity of Babylon the punishment of death by fire would be peculiarly appropriate.

Verse 7. All the people, &c., fell down and worshipped — And what wonder, considering that all the charms of music were made use of to allure them to a compliance on the one hand, and the terrors of the fiery furnace to frighten them into it on the other? Thus beset with the double temptation of allurement and terror, they all yielded to the will of the idolatrous king. Observe, reader, there is nothing so unreasonable, or sinful, which the careless world will not be drawn to by pleasure, or driven to by pain, and fear of torture and death. By such methods as these, false worship has been set up and maintained in different ages.

7. At that time — A number of commentators suppose that this burst of music took place at sunrise, when the summit of the statue first caught the blaze of the rising sun; that being from time immemorial the principal hour of prayer in the East.

Verse 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 Daniel 3:12.

Verses 8-12. At that time certain Chaldeans came near, and accused the Jews — It is not improbable that these Chaldeans were such as envied these friends of Daniel their preferments, having perhaps themselves expected the places to which they had been advanced. They spake and said, O king, live for ever — They approached the king with a great show of loyalty, and concern for his life, honour, and interest. Thou, O king, hast made a decree, &c. — They put him in mind of the law he had lately made, that all manner of persons, without exception, should fall down and worship his golden image: they put him in mind also of the penalty which was to be inflicted upon recusants. There are certain Jews, &c. — It is likely that Nebuchadnezzar had no particular design to insnare Shadrach and his companions in making this law; for then he would himself have had his eye upon them, and would not have needed this information; but their enemies, who sought an occasion against them, laid hold on this, and were forward to accuse them. To aggravate the matter, and incense the king more against them, they, 1st, Put him in mind of the dignity to which the criminals had been preferred; that though they were Jews, foreigners, captives, and men of a despised nation and religion, yet the king had set them over the affairs of the province of Babylon — It was, therefore, they suggested, very ungrateful, and an insufferable piece of insolence in them, to disobey the king’s command, who had shared so much of the king’s favour. And, besides, the high station they were in would give their refusal the greater influence, and render it of the worse consequence. 2d, They suggest, that it was done maliciously, contumaciously, and in contempt of him and his authority. These men, say they, have not regarded thee, they serve not thy gods, &c. — Thus princes, who are wont to be incensed enough against innocent people, seldom want those about them who do all they can to excite them to greater wrath. If it be asked here, Where was Daniel on this occasion? It may be answered, He was probably absent, either because the king’s business called him elsewhere, or because he had leave of absence from the king; unless we suppose that he stood so high in the king’s favour that none durst complain of him for his non-compliance. 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 conscientiously, and wished to be present to bear a public testimony against this gross idolatry. God also, no doubt, inclined them to attend, that they might glorify him by a noble confession, made in face of the most extreme danger; and that he might honour and reward them, by a most extraordinary and wonderful deliverance.

8. The statement that the Chaldeans (see verses 2, 5) accused the Jews (literally, ate their pieces) receives illustration in the Tel-el-Amarna tablets, where it is said, “If thou art a servant of the king in verity, why dost thou not eat his stomach before the king?”

Verses 8-12. At that time certain Chaldeans came near, and accused the Jews — It is not improbable that these Chaldeans were such as envied these friends of Daniel their preferments, having perhaps themselves expected the places to which they had been advanced. They spake and said, O king, live for ever — They approached the king with a great show of loyalty, and concern for his life, honour, and interest. Thou, O king, hast made a decree, &c. — They put him in mind of the law he had lately made, that all manner of persons, without exception, should fall down and worship his golden image: they put him in mind also of the penalty which was to be inflicted upon recusants. There are certain Jews, &c. — It is likely that Nebuchadnezzar had no particular design to insnare Shadrach and his companions in making this law; for then he would himself have had his eye upon them, and would not have needed this information; but their enemies, who sought an occasion against them, laid hold on this, and were forward to accuse them. To aggravate the matter, and incense the king more against them, they, 1st, Put him in mind of the dignity to which the criminals had been preferred; that though they were Jews, foreigners, captives, and men of a despised nation and religion, yet the king had set them over the affairs of the province of Babylon — It was, therefore, they suggested, very ungrateful, and an insufferable piece of insolence in them, to disobey the king’s command, who had shared so much of the king’s favour. And, besides, the high station they were in would give their refusal the greater influence, and render it of the worse consequence. 2d, They suggest, that it was done maliciously, contumaciously, and in contempt of him and his authority. These men, say they, have not regarded thee, they serve not thy gods, &c. — Thus princes, who are wont to be incensed enough against innocent people, seldom want those about them who do all they can to excite them to greater wrath. If it be asked here, Where was Daniel on this occasion? It may be answered, He was probably absent, either because the king’s business called him elsewhere, or because he had leave of absence from the king; unless we suppose that he stood so high in the king’s favour that none durst complain of him for his non-compliance. 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 conscientiously, and wished to be present to bear a public testimony against this gross idolatry. God also, no doubt, inclined them to attend, that they might glorify him by a noble confession, made in face of the most extreme danger; and that he might honour and reward them, by a most extraordinary and wonderful deliverance.

9. This was the regular form of address, found in hundreds of inscriptions.

Verses 8-12. At that time certain Chaldeans came near, and accused the Jews — It is not improbable that these Chaldeans were such as envied these friends of Daniel their preferments, having perhaps themselves expected the places to which they had been advanced. They spake and said, O king, live for ever — They approached the king with a great show of loyalty, and concern for his life, honour, and interest. Thou, O king, hast made a decree, &c. — They put him in mind of the law he had lately made, that all manner of persons, without exception, should fall down and worship his golden image: they put him in mind also of the penalty which was to be inflicted upon recusants. There are certain Jews, &c. — It is likely that Nebuchadnezzar had no particular design to insnare Shadrach and his companions in making this law; for then he would himself have had his eye upon them, and would not have needed this information; but their enemies, who sought an occasion against them, laid hold on this, and were forward to accuse them. To aggravate the matter, and incense the king more against them, they, 1st, Put him in mind of the dignity to which the criminals had been preferred; that though they were Jews, foreigners, captives, and men of a despised nation and religion, yet the king had set them over the affairs of the province of Babylon — It was, therefore, they suggested, very ungrateful, and an insufferable piece of insolence in them, to disobey the king’s command, who had shared so much of the king’s favour. And, besides, the high station they were in would give their refusal the greater influence, and render it of the worse consequence. 2d, They suggest, that it was done maliciously, contumaciously, and in contempt of him and his authority. These men, say they, have not regarded thee, they serve not thy gods, &c. — Thus princes, who are wont to be incensed enough against innocent people, seldom want those about them who do all they can to excite them to greater wrath. If it be asked here, Where was Daniel on this occasion? It may be answered, He was probably absent, either because the king’s business called him elsewhere, or because he had leave of absence from the king; unless we suppose that he stood so high in the king’s favour that none durst complain of him for his non-compliance. 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 conscientiously, and wished to be present to bear a public testimony against this gross idolatry. God also, no doubt, inclined them to attend, that they might glorify him by a noble confession, made in face of the most extreme danger; and that he might honour and reward them, by a most extraordinary and wonderful deliverance.

Verses 8-12. At that time certain Chaldeans came near, and accused the Jews — It is not improbable that these Chaldeans were such as envied these friends of Daniel their preferments, having perhaps themselves expected the places to which they had been advanced. They spake and said, O king, live for ever — They approached the king with a great show of loyalty, and concern for his life, honour, and interest. Thou, O king, hast made a decree, &c. — They put him in mind of the law he had lately made, that all manner of persons, without exception, should fall down and worship his golden image: they put him in mind also of the penalty which was to be inflicted upon recusants. There are certain Jews, &c. — It is likely that Nebuchadnezzar had no particular design to insnare Shadrach and his companions in making this law; for then he would himself have had his eye upon them, and would not have needed this information; but their enemies, who sought an occasion against them, laid hold on this, and were forward to accuse them. To aggravate the matter, and incense the king more against them, they, 1st, Put him in mind of the dignity to which the criminals had been preferred; that though they were Jews, foreigners, captives, and men of a despised nation and religion, yet the king had set them over the affairs of the province of Babylon — It was, therefore, they suggested, very ungrateful, and an insufferable piece of insolence in them, to disobey the king’s command, who had shared so much of the king’s favour. And, besides, the high station they were in would give their refusal the greater influence, and render it of the worse consequence. 2d, They suggest, that it was done maliciously, contumaciously, and in contempt of him and his authority. These men, say they, have not regarded thee, they serve not thy gods, &c. — Thus princes, who are wont to be incensed enough against innocent people, seldom want those about them who do all they can to excite them to greater wrath. If it be asked here, Where was Daniel on this occasion? It may be answered, He was probably absent, either because the king’s business called him elsewhere, or because he had leave of absence from the king; unless we suppose that he stood so high in the king’s favour that none durst complain of him for his non-compliance. 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 conscientiously, and wished to be present to bear a public testimony against this gross idolatry. God also, no doubt, inclined them to attend, that they might glorify him by a noble confession, made in face of the most extreme danger; and that he might honour and reward them, by a most extraordinary and wonderful deliverance.

Verses 8-12. At that time certain Chaldeans came near, and accused the Jews — It is not improbable that these Chaldeans were such as envied these friends of Daniel their preferments, having perhaps themselves expected the places to which they had been advanced. They spake and said, O king, live for ever — They approached the king with a great show of loyalty, and concern for his life, honour, and interest. Thou, O king, hast made a decree, &c. — They put him in mind of the law he had lately made, that all manner of persons, without exception, should fall down and worship his golden image: they put him in mind also of the penalty which was to be inflicted upon recusants. There are certain Jews, &c. — It is likely that Nebuchadnezzar had no particular design to insnare Shadrach and his companions in making this law; for then he would himself have had his eye upon them, and would not have needed this information; but their enemies, who sought an occasion against them, laid hold on this, and were forward to accuse them. To aggravate the matter, and incense the king more against them, they, 1st, Put him in mind of the dignity to which the criminals had been preferred; that though they were Jews, foreigners, captives, and men of a despised nation and religion, yet the king had set them over the affairs of the province of Babylon — It was, therefore, they suggested, very ungrateful, and an insufferable piece of insolence in them, to disobey the king’s command, who had shared so much of the king’s favour. And, besides, the high station they were in would give their refusal the greater influence, and render it of the worse consequence. 2d, They suggest, that it was done maliciously, contumaciously, and in contempt of him and his authority. These men, say they, have not regarded thee, they serve not thy gods, &c. — Thus princes, who are wont to be incensed enough against innocent people, seldom want those about them who do all they can to excite them to greater wrath. If it be asked here, Where was Daniel on this occasion? It may be answered, He was probably absent, either because the king’s business called him elsewhere, or because he had leave of absence from the king; unless we suppose that he stood so high in the king’s favour that none durst complain of him for his non-compliance. 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 conscientiously, and wished to be present to bear a public testimony against this gross idolatry. God also, no doubt, inclined them to attend, that they might glorify him by a noble confession, made in face of the most extreme danger; and that he might honour and reward them, by a most extraordinary and wonderful deliverance.

12. The charge is that these Jews who had been such favorites of the king had now disobeyed him in a most flagrant and open way, refusing worship to the gods and to their images. (Compare notes verse 1; Daniel 6:13). The plot which the priests had laid for Daniel and his friends is now revealed, and proves most successful. (Compare Daniel 6:8-17.) It is a curious circumstance that Daniel is not mentioned in this interesting episode.

Verse 13. Then Nebuchadnezzar in his rage, &c. — How little was it to 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! How unfit was he to rule reasonable men, who would not himself be ruled by reason! Surely it did not need to surprise him to hear that these three men did not now serve his gods, for he knew very well they never had done it, and that their religion, to which they had always adhered, forbade them to do it. Nor had he any reason to think they acted thus in contempt of his authority, since they had in all instances showed themselves respectful and dutiful to him as their prince.

13-15. See note, verse 5. “Infuriated with rage” (Greek version) against his proteges, the king gives the three Hebrews one more opportunity of saving their lives by excusing themselves for what might have been an unintentional insult, if they would agree to worship the image of Bel (verse 1) at the next hour of public worship. He had previously, according to the account, recognized Jehovah as the God of gods and Lord of kings (Daniel 2:47) but these were only the formal titles of all the great gods in the Babylonian pantheon, and from Nebuchadnezzar’s standpoint no courtier need refuse these titles to any deity which the king might wish to honor unless by such act he meant to throw off allegiance to the king who reigned through the favor of the national gods. (See note verse 6.) Remembering the peculiar faith of the Jews in the God of Palestine as being all powerful, he closes with the caustic warning that not even their boasted God of gods could deliver them if disobedient to the king. (Compare 2 Kings 18:33.) This warning becomes more impressive when we remember that the most common titles of Bel were “the conqueror,” “the lord of lands,” “who fixes the decrees of heaven and earth.”

Verses 14, 15. Nebuchadnezzar said, Is it true, O Shadrach? &c. — Or, of purpose, as the margin reads it, and as the word is used, Exodus 21:13. Is 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? Observe, reader, 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. Now if ye be ready, &c. — He is willing to admit them to a new trial; if they did purpose before not to worship his gods, yet it may be, upon second thoughts, they will change their minds; it is therefore repeated to them upon what terms they now stand: 1st, The king is willing that the music should play again, for their sakes only, 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, 2d, 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, is the king’s language. And because he knew they buoyed themselves up in their refusal with a confidence in their God, he insolently sets him at defiance, saying, And who is that God that shall deliver you out of my hands? Let him deliver you if he can. Now he forgot what he himself once owned, that their God was a God of gods, and a Lord of kings, Daniel 2:47. Proud men are still ready to say, as Pharaoh. Who is the Lord, that I should obey his voice?

13-15. See note, verse 5. “Infuriated with rage” (Greek version) against his proteges, the king gives the three Hebrews one more opportunity of saving their lives by excusing themselves for what might have been an unintentional insult, if they would agree to worship the image of Bel (verse 1) at the next hour of public worship. He had previously, according to the account, recognized Jehovah as the God of gods and Lord of kings (Daniel 2:47) but these were only the formal titles of all the great gods in the Babylonian pantheon, and from Nebuchadnezzar’s standpoint no courtier need refuse these titles to any deity which the king might wish to honor unless by such act he meant to throw off allegiance to the king who reigned through the favor of the national gods. (See note verse 6.) Remembering the peculiar faith of the Jews in the God of Palestine as being all powerful, he closes with the caustic warning that not even their boasted God of gods could deliver them if disobedient to the king. (Compare 2 Kings 18:33.) This warning becomes more impressive when we remember that the most common titles of Bel were “the conqueror,” “the lord of lands,” “who fixes the decrees of heaven and earth.”

Verses 14, 15. Nebuchadnezzar said, Is it true, O Shadrach? &c. — Or, of purpose, as the margin reads it, and as the word is used, Exodus 21:13. Is 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? Observe, reader, 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. Now if ye be ready, &c. — He is willing to admit them to a new trial; if they did purpose before not to worship his gods, yet it may be, upon second thoughts, they will change their minds; it is therefore repeated to them upon what terms they now stand: 1st, The king is willing that the music should play again, for their sakes only, 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, 2d, 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, is the king’s language. And because he knew they buoyed themselves up in their refusal with a confidence in their God, he insolently sets him at defiance, saying, And who is that God that shall deliver you out of my hands? Let him deliver you if he can. Now he forgot what he himself once owned, that their God was a God of gods, and a Lord of kings, Daniel 2:47. Proud men are still ready to say, as Pharaoh. Who is the Lord, that I should obey his voice?

13-15. See note, verse 5. “Infuriated with rage” (Greek version) against his proteges, the king gives the three Hebrews one more opportunity of saving their lives by excusing themselves for what might have been an unintentional insult, if they would agree to worship the image of Bel (verse 1) at the next hour of public worship. He had previously, according to the account, recognized Jehovah as the God of gods and Lord of kings (Daniel 2:47) but these were only the formal titles of all the great gods in the Babylonian pantheon, and from Nebuchadnezzar’s standpoint no courtier need refuse these titles to any deity which the king might wish to honor unless by such act he meant to throw off allegiance to the king who reigned through the favor of the national gods. (See note verse 6.) Remembering the peculiar faith of the Jews in the God of Palestine as being all powerful, he closes with the caustic warning that not even their boasted God of gods could deliver them if disobedient to the king. (Compare 2 Kings 18:33.) This warning becomes more impressive when we remember that the most common titles of Bel were “the conqueror,” “the lord of lands,” “who fixes the decrees of heaven and earth.”

V. 16. We are not careful-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.

Verse 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.

Verse 16. Shadrach, Meshach, &c., said, We are not careful to answer thee, &c. — In so plain a case there is no room for deliberation: we have an answer ready at hand, that we ought to obey God rather than man. Admirable example this of a true faith in God, and ready obedience to his will! How worthy of our imitation! It is such an instance of fortitude and magnanimity as is scarce to be paralleled. They did not break out into any intemperate heat, or passion, against those that worshipped the golden image, did not insult or affront them, nor did they rashly thrust themselves upon the trial, or go out of the way to court martyrdom; but when they were duly called to the fiery trial, they quitted themselves with a conduct and courage that became sufferers for so good a cause.

16-18. In answer to the king’s remark concerning Jehovah the Hebrews replied: “We have no need to answer thee a word in this matter. If our God whom we serve be able to deliver us [at all], he is able to deliver us from the burning fiery furnace and out of thine hand, O king; and if not, be it known unto thee” — that is, even if for some inexplicable reason Jehovah did not deliver them, they would, nevertheless, die trusting him and refusing allegiance to any other god or idol. Prince translates: “If our God… exists, he is able to deliver us… and from thy hand, O king, he will deliver us.”

Verse 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 Cæsar the things which are Cæsar’s,” is a maxim of Jesus Christ; but when Cæsar 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 Cæsar’s things; Cæsar’s must not have the things of God.

Verses 17, 18. If it be so — If we are brought into this strait: if we must be thrown into the fiery furnace unless we serve thine image; our God whom we serve is able to deliver us, &c. — As we are firmly persuaded of the power of our God to deliver us, so we trust in his mercy and goodness, that he will deliver us out of this imminent danger. This they spake out of a well-grounded hope, not from a certain foresight of being delivered; for such an assurance would have detracted much from the worth of their courage and constancy, in despising the danger which threatened them. And it appears, from what follows, that they were firmly fixed in their resolution, not to dishonour the true God by worshipping this image, or any of the gods of Babylon, although they should perish in the flames, for so they declare in the following words. But if not, &c., we will not serve thy gods — It was, therefore, all one to them which way God would honour himself; they were resolved to suffer rather than sin, and leave their 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.

16-18. In answer to the king’s remark concerning Jehovah the Hebrews replied: “We have no need to answer thee a word in this matter. If our God whom we serve be able to deliver us [at all], he is able to deliver us from the burning fiery furnace and out of thine hand, O king; and if not, be it known unto thee” — that is, even if for some inexplicable reason Jehovah did not deliver them, they would, nevertheless, die trusting him and refusing allegiance to any other god or idol. Prince translates: “If our God… exists, he is able to deliver us… and from thy hand, O king, he will deliver us.”

V. 18. But if not-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.

Verses 17, 18. If it be so — If we are brought into this strait: if we must be thrown into the fiery furnace unless we serve thine image; our God whom we serve is able to deliver us, &c. — As we are firmly persuaded of the power of our God to deliver us, so we trust in his mercy and goodness, that he will deliver us out of this imminent danger. This they spake out of a well-grounded hope, not from a certain foresight of being delivered; for such an assurance would have detracted much from the worth of their courage and constancy, in despising the danger which threatened them. And it appears, from what follows, that they were firmly fixed in their resolution, not to dishonour the true God by worshipping this image, or any of the gods of Babylon, although they should perish in the flames, for so they declare in the following words. But if not, &c., we will not serve thy gods — It was, therefore, all one to them which way God would honour himself; they were resolved to suffer rather than sin, and leave their 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.

16-18. In answer to the king’s remark concerning Jehovah the Hebrews replied: “We have no need to answer thee a word in this matter. If our God whom we serve be able to deliver us [at all], he is able to deliver us from the burning fiery furnace and out of thine hand, O king; and if not, be it known unto thee” — that is, even if for some inexplicable reason Jehovah did not deliver them, they would, nevertheless, die trusting him and refusing allegiance to any other god or idol. Prince translates: “If our God… exists, he is able to deliver us… and from thy hand, O king, he will deliver us.”

Verse 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!

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

Verses 19-21. Then was Nebuchadnezzar full of fury — Nebuchadnezzar had himself known and owned so much of the true God, that one would have thought, though his pride and vanity had induced him to make this golden image, and set it up to be worshipped, yet that what these young men now said (whom he had formerly found to be wiser than all his wise men) would have revived his convictions, and at least have engaged him to forbear proceeding to extremities against them; but it proved quite otherwise. 1st, Instead of being convinced by what they said, he was exasperated, and made more outrageous. 2d, Instead of mitigating their punishment, in consideration of their quality and the honourable offices they were in, he ordered it to be heightened, commanding the heat of the furnace to be increased seven-fold; which, though it would not make their death more grievous, but rather despatch them the sooner, yet 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 made their deliverance much the more illustrious. 3d, He ordered them to be bound in their clothes, which was done accordingly. 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. What a terrible death was this, to be cast bound into the midst of a burning fiery furnace! It makes one’s flesh tremble to think of it, and horror to take hold of one. It is amazing that the tyrant was so hard-hearted as to inflict such a punishment, and the confessors possessed of such fortitude as to submit to it, rather than sin against God. But what is this to the second death? to the 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 doth not kill; the pain of damned sinners is more exquisite, and the smoke of their torments ascends for ever and ever, and they have no rest, no intermission, no cessation of their pains, who have worshipped the beast and his image, Revelation 14:10, 11; whereas their pain would be soon over that were cast into this furnace, for not worshipping this Babylonian beast and his image.

19. This public and outspoken act of disobedience naturally infuriated the king, who was in the habit of having his own way absolutely. It is still customary in the East to say of one who is angry with another “his face is black against him.” This does not prove that as late as verse 14 the face of the king was white to these men (Thomson), but that he was now excessively and additionally furious. De Wette (Allgemeine Encyclopedia) remarks that the king’s order to heat the furnace “seven times more than it was wont to be heated” was impossible, since “heating has its limits,” and seems to hold the Book of Daniel responsible for the king’s lack of scientific knowledge! The use of the number seven here is decidedly oriental, and this phrase only means that the furnace must be made as hot as possible. This was done to make the circumstances of their death more frightful.

V. 20. To bind-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.

Verse 20. The most mighty men] The generals, or chief officers of his army; not strong men, there was no need of such.

Verses 19-21. Then was Nebuchadnezzar full of fury — Nebuchadnezzar had himself known and owned so much of the true God, that one would have thought, though his pride and vanity had induced him to make this golden image, and set it up to be worshipped, yet that what these young men now said (whom he had formerly found to be wiser than all his wise men) would have revived his convictions, and at least have engaged him to forbear proceeding to extremities against them; but it proved quite otherwise. 1st, Instead of being convinced by what they said, he was exasperated, and made more outrageous. 2d, Instead of mitigating their punishment, in consideration of their quality and the honourable offices they were in, he ordered it to be heightened, commanding the heat of the furnace to be increased seven-fold; which, though it would not make their death more grievous, but rather despatch them the sooner, yet 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 made their deliverance much the more illustrious. 3d, He ordered them to be bound in their clothes, which was done accordingly. 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. What a terrible death was this, to be cast bound into the midst of a burning fiery furnace! It makes one’s flesh tremble to think of it, and horror to take hold of one. It is amazing that the tyrant was so hard-hearted as to inflict such a punishment, and the confessors possessed of such fortitude as to submit to it, rather than sin against God. But what is this to the second death? to the 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 doth not kill; the pain of damned sinners is more exquisite, and the smoke of their torments ascends for ever and ever, and they have no rest, no intermission, no cessation of their pains, who have worshipped the beast and his image, Revelation 14:10, 11; whereas their pain would be soon over that were cast into this furnace, for not worshipping this Babylonian beast and his image.

20. This choice of executioners was made in order to add impressiveness to this public warning against disobedience to the king and disrespect to the national gods. How puny and weak these Hebrew youths appear beside these giants of the royal bodyguard.

Verse 21. Their hats] This word, hat, is found only in this place in the Old Testament. The word lbrs 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, clanidion; and on their heads they wore turbans, mitrhsi.” Following this, Mr. Parkhurst translates the verse thus: “Then these three men were bound [ˆwhylbrsb besarbaleyhon] in their CLOAKS, [ˆwhyvymp patesheyhon] their TURBANS, [ˆwhtlbrkw vecharbelathehon] and in their UPPER (woollen) TUNICS, [ˆwhyvwblw ulebushehon] and their UNDER (linen) TUNICS.” And as, according to this interpretation, their ylbrs sarbaley were their outermost garments, we see the propriety with which it is observed at Daniel 3:27 that these were not changed by the fire.

Verses 19-21. Then was Nebuchadnezzar full of fury — Nebuchadnezzar had himself known and owned so much of the true God, that one would have thought, though his pride and vanity had induced him to make this golden image, and set it up to be worshipped, yet that what these young men now said (whom he had formerly found to be wiser than all his wise men) would have revived his convictions, and at least have engaged him to forbear proceeding to extremities against them; but it proved quite otherwise. 1st, Instead of being convinced by what they said, he was exasperated, and made more outrageous. 2d, Instead of mitigating their punishment, in consideration of their quality and the honourable offices they were in, he ordered it to be heightened, commanding the heat of the furnace to be increased seven-fold; which, though it would not make their death more grievous, but rather despatch them the sooner, yet 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 made their deliverance much the more illustrious. 3d, He ordered them to be bound in their clothes, which was done accordingly. 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. What a terrible death was this, to be cast bound into the midst of a burning fiery furnace! It makes one’s flesh tremble to think of it, and horror to take hold of one. It is amazing that the tyrant was so hard-hearted as to inflict such a punishment, and the confessors possessed of such fortitude as to submit to it, rather than sin against God. But what is this to the second death? to the 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 doth not kill; the pain of damned sinners is more exquisite, and the smoke of their torments ascends for ever and ever, and they have no rest, no intermission, no cessation of their pains, who have worshipped the beast and his image, Revelation 14:10, 11; whereas their pain would be soon over that were cast into this furnace, for not worshipping this Babylonian beast and his image.

21. “Then these men were bound in their hosen [‘coats,’ verse 27; rather ‘cloaks,’ or perhaps ‘trousers,’ Syr.], their tunics [margin, ‘turbans’], and their mantles, and their other garments” (R.V.). It was from the “hats” spoken of in the A.V. that George Fox drew his conclusion that no man should remove his hat in the presence of royalty (Bevan). The ancient Greek translators did not seem to know exactly what the garments were corresponding to these Aramaic words. The main point is that these articles of ordinary clothing which would naturally burn easily were preserved, as also the “other garments,” which may possibly refer to the flowing robes so common as the state dress of Babylonian officials (Meinhold).

Verses 22, 23. Because the king’s commandment was urgent — That they should despatch them quickly, and be sure to do it effectually; and they therefore resolved to go to the very mouth of the furnace, that they might throw them into the midst of it; and were hasty and precipitate in executing their orders, and did not take proper care for themselves against the violence of the heat. The flame of the fire slew those men that took up Shadrach, &c. — The apocryphal additions to the book of Daniel say, that the flame ascended forty-nine cubits above the month of the furnace. Probably God ordered it so, that the wind blew the flame directly upon them. Thus did God 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 their sin. But these men were only the instruments of this cruelty: he that commanded them to do this had the greater sin; yet they suffered justly for executing an unjust decree: a decree which, it is very likely, they executed with pleasure. As to Nebuchadnezzar himself, he was referred for a future 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. It is probable, the noise occasioned by what befell these men drew Nebuchadnezzar to the place where the furnace was, where he beheld what is related in the following verses. These three men fell down bound, &c. — All this is expressed with emphasis, to make the power of God more glorious in their preservation; for that flame which slew the executioners, might much more easily have killed them, even before they fell down.

22, 23. Probably because of their haste or nervousness because the king was looking, the soldiers who carried the three Hebrews up to the top of the furnace are represented as being themselves slain by the flames, which leaped from its open mouth as they leaned over it to throw their prisoners in. Some of the old Jewish commentators are responsible for the improbable statement that ordinarily such criminals were thrown into the furnace by machinery. At this point the LXX. contains a long passage, including the Song of the Three Holy Children.

V. 23. Fell down-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.

Verse 23. And these three men—fell down bound] There is a most evident want of connexion 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: Quæ sequuntur in Hebræis 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 Daniel 3:25.

Verses 22, 23. Because the king’s commandment was urgent — That they should despatch them quickly, and be sure to do it effectually; and they therefore resolved to go to the very mouth of the furnace, that they might throw them into the midst of it; and were hasty and precipitate in executing their orders, and did not take proper care for themselves against the violence of the heat. The flame of the fire slew those men that took up Shadrach, &c. — The apocryphal additions to the book of Daniel say, that the flame ascended forty-nine cubits above the month of the furnace. Probably God ordered it so, that the wind blew the flame directly upon them. Thus did God 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 their sin. But these men were only the instruments of this cruelty: he that commanded them to do this had the greater sin; yet they suffered justly for executing an unjust decree: a decree which, it is very likely, they executed with pleasure. As to Nebuchadnezzar himself, he was referred for a future 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. It is probable, the noise occasioned by what befell these men drew Nebuchadnezzar to the place where the furnace was, where he beheld what is related in the following verses. These three men fell down bound, &c. — All this is expressed with emphasis, to make the power of God more glorious in their preservation; for that flame which slew the executioners, might much more easily have killed them, even before they fell down.

22, 23. Probably because of their haste or nervousness because the king was looking, the soldiers who carried the three Hebrews up to the top of the furnace are represented as being themselves slain by the flames, which leaped from its open mouth as they leaned over it to throw their prisoners in. Some of the old Jewish commentators are responsible for the improbable statement that ordinarily such criminals were thrown into the furnace by machinery. At this point the LXX. contains a long passage, including the Song of the Three Holy Children.

Verses 24, 25. Then Nebuchadnezzar was astonied, and rose up in haste — Some have thought there is something wanting between this and the preceding verse, expressive of the reason of Nebuchadnezzar’s astonishment. Hence Houbigant inserts two verses, which are found in the Vulgate to this purpose: “But an angel of the Lord descended to Azariah and his companions into the furnace, and drove the flame of the fire from the furnace. And they walked in the midst of the flame, praising and blessing the Lord.” The LXX. and Arabic read the beginning of this verse thus: Then Nebuchadnezzar heard them singing praise, and was astonished, &c. But it is probable that either the slaying of the men who executed his sentence was that which astonished Nebuchadnezzar, or rather, his unexpectedly seeing at a distance the young men walking at liberty, and apparently in comfort, in the fiery furnace. He said, Lo, I see four men loose, walking in the midst of the fire — 1st, They were loose from their bonds: the fire, which did not so much as singe their clothes, burned the cords with which they were tied. 2d, They had no hurt, 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 the God of nature can, when he pleases, control the powers of nature, to make them serve his purposes! Now was fulfilled in the letter that gracious promise, Isaiah 43:2, When thou walkest through the fire thou shalt not be burned, neither shall the flame kindle upon thee. By faith they quenched the violence of fire. 3d, 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? Proverbs 6:28. Yes; they did it with as much pleasure as the king of Tyrus walked up and down in the midst of his precious stones, which sparkled as fire, Ezekiel 28:14. 4th, There was a fourth seen with them in the fire, whose form, says Nebuchadnezzar, is like the Son of God — Or rather, like a son of God, or, of the gods; in agreement with the Hebrew, LXX., and Syriac; that is, “Like a divine and glorious person, sent from the powers above to rescue and deliver these men.” For as Nebuchadnezzar was an idolater, it is scarce to be conceived that he should know any thing concerning the Son of God, the Messiah, and much less of his form and likeness; whereas all the heathen had a notion, which runs through their theology, of the sons of the deities, as powerful beings, sent often to the aid and protection of mankind. But though we can scarce suppose Nebuchadnezzar to have called or known this person to have been the Son of God, the promised Redeemer; yet it is extremely probable, (and so the best Jewish as well as Christian commentators have understood it,) that he was indeed the Son of God, who often appeared in our nature, in a human form, before he assumed that nature for our salvation; the great angel, or messenger of the covenant, who under that character frequently revealed himself to the patriarchs of old; and accordingly, in a subsequent verse, he is called the angel of God, the messenger sent to deliver these servants of the Lord; the same who was afterward sent to Daniel, to preserve him from the rage of the lions. Moreover, we may observe, that as angels are often called sons of God, and as most nations had high ideas of their power, perhaps Nebuchadnezzar might only mean an angel, a celestial delegate; and this seems the more probable from his own words, verse 28, Blessed be God, who hath sent his angel, and delivered his servants, &c. — That angel, or son of God, whom I saw in the furnace, &c.: see Christian Mag., vol. 2. page 613. Observe, reader, 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 throw them into the furnace, do in effect throw him in; I am Jesus, whom thou persecutest, Acts 9:5.

24. Counselors — Probably councilors. One version of the Greek has “his friends.” The word is obscure, but it must refer to the Babylonian officials who surrounded the king.

V. 25. No hurt-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.

Verse 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. אלהינ rb bar elahin signifies a son of the gods, that is, a Divine person or angel; and so the king calls him in Daniel 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.

Verses 24, 25. Then Nebuchadnezzar was astonied, and rose up in haste — Some have thought there is something wanting between this and the preceding verse, expressive of the reason of Nebuchadnezzar’s astonishment. Hence Houbigant inserts two verses, which are found in the Vulgate to this purpose: “But an angel of the Lord descended to Azariah and his companions into the furnace, and drove the flame of the fire from the furnace. And they walked in the midst of the flame, praising and blessing the Lord.” The LXX. and Arabic read the beginning of this verse thus: Then Nebuchadnezzar heard them singing praise, and was astonished, &c. But it is probable that either the slaying of the men who executed his sentence was that which astonished Nebuchadnezzar, or rather, his unexpectedly seeing at a distance the young men walking at liberty, and apparently in comfort, in the fiery furnace. He said, Lo, I see four men loose, walking in the midst of the fire — 1st, They were loose from their bonds: the fire, which did not so much as singe their clothes, burned the cords with which they were tied. 2d, They had no hurt, 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 the God of nature can, when he pleases, control the powers of nature, to make them serve his purposes! Now was fulfilled in the letter that gracious promise, Isaiah 43:2, When thou walkest through the fire thou shalt not be burned, neither shall the flame kindle upon thee. By faith they quenched the violence of fire. 3d, 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? Proverbs 6:28. Yes; they did it with as much pleasure as the king of Tyrus walked up and down in the midst of his precious stones, which sparkled as fire, Ezekiel 28:14. 4th, There was a fourth seen with them in the fire, whose form, says Nebuchadnezzar, is like the Son of God — Or rather, like a son of God, or, of the gods; in agreement with the Hebrew, LXX., and Syriac; that is, “Like a divine and glorious person, sent from the powers above to rescue and deliver these men.” For as Nebuchadnezzar was an idolater, it is scarce to be conceived that he should know any thing concerning the Son of God, the Messiah, and much less of his form and likeness; whereas all the heathen had a notion, which runs through their theology, of the sons of the deities, as powerful beings, sent often to the aid and protection of mankind. But though we can scarce suppose Nebuchadnezzar to have called or known this person to have been the Son of God, the promised Redeemer; yet it is extremely probable, (and so the best Jewish as well as Christian commentators have understood it,) that he was indeed the Son of God, who often appeared in our nature, in a human form, before he assumed that nature for our salvation; the great angel, or messenger of the covenant, who under that character frequently revealed himself to the patriarchs of old; and accordingly, in a subsequent verse, he is called the angel of God, the messenger sent to deliver these servants of the Lord; the same who was afterward sent to Daniel, to preserve him from the rage of the lions. Moreover, we may observe, that as angels are often called sons of God, and as most nations had high ideas of their power, perhaps Nebuchadnezzar might only mean an angel, a celestial delegate; and this seems the more probable from his own words, verse 28, Blessed be God, who hath sent his angel, and delivered his servants, &c. — That angel, or son of God, whom I saw in the furnace, &c.: see Christian Mag., vol. 2. page 613. Observe, reader, 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 throw them into the furnace, do in effect throw him in; I am Jesus, whom thou persecutest, Acts 9:5.

Ver. 25. I see four men loose, walking in the midst of the fire. The form of this furnace probably resembled those at our copperworks. The fire is at one end, and it passes over the copper under an oblong arch to the chimney. Our iron furnaces scarcely allow of room to walk; they are usually more than twenty feet deep, and two feet wide at the bottom, which widen to fourteen towards the middle; and then they narrow to about eight feet at the top where the flame is discharged. The form of the fourth is like the Son of God. So is the original; so is Theodotian; and in the notes to my copy of this version I find Chrysostom has quoted the text in the same manner. This personage was doubtlessly the Messiah or Angel of the covenant, who made and who controuls the elements. Why then should the enemies of his Godhead and glory attempt to make him simply an angel? Heretics, as well as wicked men, may wrest the holy scriptures to their own destruction.

25. The construction of the Babylonian furnace — in which there is monumental evidence that high criminals were sometimes executed — is not well understood. There seems to have been a side door into which the king could look. Within the fires the astonished king sees not only three men walking unharmed, but another with them, “and the aspect of the fourth is like a son of the gods.” Was this fourth Gibil-Nusku, the god of fire and the “messenger” of Bel, who thus expresses the good will of the Babylonian god toward these men? No; the king is logical enough to see, at least for the moment, that this is the messenger of Jehovah (verse 28), and therefore that this supreme lord of fire is a greater deity than even Marduk himself. This deliverance of the three Hebrew children has stimulated the imagination of a multitude of artists and poets; so even Caedman sang: —

Then was it in the oven

When the angel came

Windy and winsome to the weather likest

when there in summer’s tide,

is sent a falling of drops in the day’s span

a warm shower of the clouds.

So Samuel Wesley (1724) paraphrased the narrative: —

Praise we forever thy all-glorious Name,

O Son of God, descending from the Skies

In Form of Man to quell the raging Flame,

Whose Presence makes of Hell a Paradise.

V. 26. And spake-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.

Verses 26, 27. Then Nebuchadnezzar came near to the mouth of the furnace — As near as he durst come; and spake — With a milder tone than before, God having abated the fire of his fury; and said, Ye servants of the most high God, &c. — The miracle calls to his mind the confession which he had formerly made of the true God, Daniel 2:47. And he can now at once both acknowledge him to be most high above all gods, and the three worthies, who had been condemned to the flames, to be his faithful servants. Observe, reader, 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, Exodus 18:11. He will likewise let them know who are his servants, and that he owns them, and will stand by them. Nebuchadnezzar now embraces those whom he had abandoned to destruction, and is ready to show them every possible kindness, perceiving them to be the favourites of Heaven. 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, 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 the tradition of the Jews, he was cast for refusing to worship idols, and out of which he was delivered, as those his three descendants were. When they had their discharge, they did not tempt God by staying any longer, but came forth as brands out of the burning. And the princes, governors, &c., being gathered together, saw those men — All the great men came together to view them, and were amazed to find that they had not received the least damage by the fire; that it had no power over their bodies, &c. — Several expressions are here used, which rise in fine order one above another, and the climax is beautiful. The fire not only had no prevailing power over their bodies, but neither was a hair of their head burned, nor their flowing robes singed, nor even the smell of fire had passed on them.

26. On the furnace see verse 25. On the most high God compare Genesis 14:18; Micah 6:6, and notes verses 13-15, 25. Thomson well says that this term did not imply a recognition by the king of Jehovah’s supreme divinity “any more than a king of France acknowledged the supremacy of the Holy Roman Empire when in the credentials of his embassador the emperor was called Domiuus urbis et orbis.” It was simply a matter of “religious etiquette” to address the gods thus (Daniel 2:47).

Verse 27. Upon whose bodies the fire had no pouter] 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 acervo Pascitur; et medium, freti pietate, per ignem Cultores multa premimus vestigia pruna. VIRG. Æn. xi. 785.

O Phœbus, guardian of Soracte’s woods

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 honour 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, &c., 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.

Verses 26, 27. Then Nebuchadnezzar came near to the mouth of the furnace — As near as he durst come; and spake — With a milder tone than before, God having abated the fire of his fury; and said, Ye servants of the most high God, &c. — The miracle calls to his mind the confession which he had formerly made of the true God, Daniel 2:47. And he can now at once both acknowledge him to be most high above all gods, and the three worthies, who had been condemned to the flames, to be his faithful servants. Observe, reader, 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, Exodus 18:11. He will likewise let them know who are his servants, and that he owns them, and will stand by them. Nebuchadnezzar now embraces those whom he had abandoned to destruction, and is ready to show them every possible kindness, perceiving them to be the favourites of Heaven. 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, 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 the tradition of the Jews, he was cast for refusing to worship idols, and out of which he was delivered, as those his three descendants were. When they had their discharge, they did not tempt God by staying any longer, but came forth as brands out of the burning. And the princes, governors, &c., being gathered together, saw those men — All the great men came together to view them, and were amazed to find that they had not received the least damage by the fire; that it had no power over their bodies, &c. — Several expressions are here used, which rise in fine order one above another, and the climax is beautiful. The fire not only had no prevailing power over their bodies, but neither was a hair of their head burned, nor their flowing robes singed, nor even the smell of fire had passed on them.

27. See note verse 21. How triumphantly was Jehovah victor when even the hair of their heads was not singed nor even their loose white trousers scorched. (Compare Isaiah 43:2; Hebrews 11:34, and note verse 25.) Some Jewish commentators sought to improve even this remarkable climax by saying that while their bodies were protected all their clothes had been burned away excepting this one garment.

Verse 28. Blessed be the God of Shadrach, &c.] 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 honour does the Lord put on them that are steadfast in the faith!

Verse 28. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, &c. — So Darius offers up his acknowledgments to the God of Daniel 6:26, looking upon him as superior to other gods, but not as the only true God. Who hath sent his angel — Thus Daniel ascribes his deliverance from the lions to an angel, Daniel 6:22; and delivered his servants that trusted in him — That confided in his power, love, and faithfulness, that he would stand by and support them in their time of trial, and either bring them out of the fiery furnace back to their place on earth, or lead them through it forward to their place in heaven; and in this confidence became fearless of the king’s wrath, and regardless of their own lives. And have changed the king’s word — Have rendered his command of none effect, God having himself suspended the execution of it; and yielded their bodies — To expected torture and death; that they might not serve, &c. — That is, rather than they would consent to serve any god, except their own God — Or, any false god: all gods, but Jehovah, being false pretenders to divinity. By this miracle Nebuchadnezzar was plainly given to understand, that all the great success which he had had, and should yet have against the Jews, and in which he gloried, as if he had therein overpowered their God, was purely owing to their sin; that 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 hands, as these three men were. And this was a necessary instruction for him at this time.

28, 29. This sounds like the speech of a Hebrew, not a Babylonian, and the decree (verse 29; compare Daniel 6:25-28) is very unlike those uncovered at Babylon; but see note verse 26; Daniel 4:1-3. Nebuchadnezzar’s anger now blazes as hot as his furnace against the accusers of the Hebrews (verse 12) — who had, as the king now thinks, so nearly made this mighty God an enemy of the empire — and therefore those who shall hereafter say “anything amiss” (“any slander,” Kautzsch) against this God shall themselves perish. The doom pronounced here is not unnatural. Assurbanipal says, “I threw them into the pit, I cut off their limbs and caused them to be eaten by dogs, bears, eagles, vultures, birds of heaven and fishes of the deep.” (See also Daniel 2:5.)

Verse 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.

Verse 29. Therefore, I make a decree, &c. — He issues a royal edict, strictly forbidding any to speak evil of the God of Israel. We have reason to think that both the sins and the troubles of Israel had given great, though no just occasion to the Chaldeans to blaspheme the God of Israel, and it is likely Nebuchadnezzar himself had encouraged them to do it; but now, though he is no true convert, nor is influenced to worship him, yet he resolves never to speak evil of him again, nor to suffer others to do so. If any should presume to do it, he decrees that they should be counted the worst of malefactors, and should be dealt with accordingly. The miracle now wrought by the power of this God, in defence of his worshippers, and that 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. Observe, reader, 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, how much more should Christian princes do it. Nay, in this thing, one would suppose 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 should never find in their hearts, for we are sure they can never find cause, to speak any thing amiss of him.

28, 29. This sounds like the speech of a Hebrew, not a Babylonian, and the decree (verse 29; compare Daniel 6:25-28) is very unlike those uncovered at Babylon; but see note verse 26; Daniel 4:1-3. Nebuchadnezzar’s anger now blazes as hot as his furnace against the accusers of the Hebrews (verse 12) — who had, as the king now thinks, so nearly made this mighty God an enemy of the empire — and therefore those who shall hereafter say “anything amiss” (“any slander,” Kautzsch) against this God shall themselves perish. The doom pronounced here is not unnatural. Assurbanipal says, “I threw them into the pit, I cut off their limbs and caused them to be eaten by dogs, bears, eagles, vultures, birds of heaven and fishes of the deep.” (See also Daniel 2:5.)

Verse 30. Then the king promoted, &c.] He restored them to the offices which they held before the charge of disobedience and treason was brought against them.

At the end of this verse the Septuagint add, “And he advanced them to be governors over all the Jews that were in his kingdom.” This may be the meaning of the latter verse. They were more likely to be set over the Jews than over the Chaldeans.

DANIEL

Verse 30. Then the king promoted Shadrach, &c. — He not only reversed the attainder of these three men, but restored them to their places in the government, nay, and preferred them to greater and more advantageous trusts than they had held before; or, as the margin reads it, He made them to prosper. The LXX., add at the end of the verse, And he advanced them to be governors over all the Jews who were in his kingdom. Their promotion, which was much to their own honour, would be still more to the comfort of their brethren in captivity in those parts.

30. Compare Daniel 2:48, 49. The LXX. adds to this verse, “And he advanced them to be governors over all the Jews that were in his kingdom.” On this Adam Clarke remarks, justly, “They were more likely to be set over the Jews than over the Chaldeans.”