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