Exegetical and Hermeneutical Commentary of Daniel 3:8
Wherefore at that time certain Chaldeans came near, and accused the Jews.
8. certain Chaldeans ] probably, though not here necessarily, the learned class among the Babylonians (as Dan 1:4, Dan 2:2 &c.). See p. 12 ff.
accused ] The figure in the original is a peculiar one, lit. ‘ ate the ( torn) pieces of the Jews.’ The expression has commonly in Aramaic the sense of falsely accuse, or slander, as Psa 15:3 in the Targ., and in Syriac (e.g. Luk 16:1 for ; and ’khl arz for , the false accuser, or, ‘devil,’ Mat 4:1, and regularly): here and Dan 4:24 it is used at least in the sense of accuse maliciously.
Fuente: The Cambridge Bible for Schools and Colleges
8 18. The accusation brought against the three Jewish youths, and their answer to the king.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore at that time certain Chaldeans came near, and accused the Jews – It does not appear that they accused the Jews in general, but particularly Shadrach, Meshach, and Abednego, Dan 3:12. They were present on the occasion, being summoned with the other officers of the realm Dan 3:2, but they could not unite in the idolatrous worship. It has been frequently said that the whole thing was arranged, either by the king of his own accord, or by the instigation of their enemies, with a view to involve the Jews in difficulty, knowing that they could not conscientiously comply with the command to worship the image. But nothing of this kind appears in the narrative itself, It does not appear that the Jews were unpopular, or that there was any less disposition to show favor to them than to any other foreigners. They had been raised indeed to high offices, but there is no evidence that any office was conferred on them which it was not regarded as proper to confer on foreigners; nor is there any evidence that in the discharge of the duties of the office they had given occasion for a just accusation. The plain account is, that the king set up the image for other purposes, and with no malicious design toward them; that when summoned to be present with the other officers of the realm at the dedication of the image they obeyed the command; but that when the order was issued that they should render religious homage to the idol, every principle of their religion revolted at it, and they refused. For the probable reasons why Daniel was not included in the number, see the note at Dan 3:12.
Fuente: Albert Barnes’ Notes on the Bible
Dan 3:8-9
O king, live for ever.
The Golden Image Set Up
These last words, O king, live for ever, were designed by those who uttered them as the expression of the most gross and servile adulation, and they were doubtless regarded by the monarch to whom they were addressed as the spontaneous effusion of a reverential and devoted loyally.
I. First, then, THE WORDS OF THIS SALUTATION, O king, live for ever, were, in the mouth of the Chaldeans, manifestly uttered with a twofold purpose; to dissemble the malignity of the courtiers, and to flatter the conceit, if not to impose on the credulity of the king. Now, we do not take upon ourselves to determine whether these Chaldeans had any notion at all of a state of existence after death, or if so, what those notions were; but we can hardly conceive that those who believed the Godhead to be of the substance of silver and of gold could have any reasonable conception of the spiritual essence, the immaterial, intellectual part of man. Judging from this, they could have hoped for nothing more, and could have looked for nothing better after death, than to be resolved into their primal element of dust, and become even as the brutes that perish. Their salutation, therefore, must have been the climax of absurdity, because it bare on the face of it what was to them a perfect impossibility–the violation of a fundamental and universal law of our being. They knew that the king could not, in the course of nature, live for ever; they knew, that as the ancient monarchs of the nations lay down every one in his own house, so Nebuchadnezzars ample territory must ere long contract itself to the narrow coffin. But they flattered the proud, in order to betray the innocent; they deified a bloodstained and capricious tyrant, that they might doom to death three unoffending strangers and captives, whom they hated. Now, this is a true portraiture of the world in every age. It exalts the oppressor, and tramples on the innocent. We may look upon Nebuchadnezzar, then, in this stage of his career, as a consummate specimen of the favourite of this world, the courted, the envied, the admired, the adored. The universe lay prostrate at his feet. This, then, is a specimen and a sample of the worlds lie. It promises the ungodly what it never can bestow, and threatens the servants of the Lord with the loss of that which it cannot take away; so that while it deludes Nebuchadnezzar into the infatuation of believing that he, because he was a monarch over men, might become a manufacturer of gods, it binds the servants of the one true and living God hand and foot, and casts them into the devouring flame, because they fear not those who can only kill the body, but rather fear Him who is the arbiter of life and death, and who, after He hath killed, hath power to cast into hell.
II. And now let us turn from the humbled king of Babylon, TO TRACE THE PRACTICAL BEARING OF THE SUBJECT UPON OURSELVES. True it is, that in our own age and country persecution for religions sake hath ceased, and with it the miracles that of old wrought strange deliverance, and the spiritual consolations and supports that suspended the laws of nature, and sustained the confessor beneath the scourge and the martyr amidst the flames: but there is no change in the enmity of the flesh against the Spirit, or in the barrel of the world to God. True it is, that the oppressor hath no longer at command the burning fiery furnace, nor the lions fearful den; but the evil one still does what he can, though he can no longer do what he would. If the weapon of the world is no longer cruelty, it is contumely; if it is no longer torture, it is ridicule. Live for ever, these words are a memorial of our own immortality, and they should call upon every one to consider, on the principles laid down in Holy Writ, whether he who is born for eternity is also living for it. Now we, like these intrepid and devoted children of the faithful Abraham, cannot at one and the same time bow down before the golden idol and adore the living God; we must be equally decided in our service with them. Examine yourselves, then, whether ye be in the faith; prove your own selves. (T. Dale, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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 Da 3:12.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
8. accused the Jewsliterally,”ate the rent limbs,” or flesh of the Jews (compare Job 31:31;Psa 14:4; Psa 27:2;Jer 10:25). Not probably ingeneral, but as Da 3:12 states,Shadrach, Meshach, and Abed-nego. Why Daniel was not summoned doesnot appear. Probably he was in some distant part of the empire onstate business, and the general summons (Da3:2) had not time to reach him before the dedication. Also, theJews’ enemies found it more politic to begin by attacking Shadrach,Meshach, and Abed-nego, who were nearer at hand, and had lessinfluence, before they proceeded to attack Daniel.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore at that time certain Chaldeans came near,…. That is, to King Nebuchadnezzar, either in his palace at Babylon, or more likely in the plain of Dura:
and accused the Jews; particularly Shadrach, Meshach, and Abednego, as after mentioned, of not obeying the king’s command, to worship the golden image: these Chaldeans at the time of adoration had their eyes upon the Jews, particularly those three men, to observe how they would behave; and as they stood up while the others fell down, they were easily observed; wherefore they immediately hasten to the king, to give this information against them; whose places of trust and honour they envied, and now hoped to be put into them in their place and if these were the Chaldeans, or some of them, whose lives these men had been the means of saving, as is probable, they acted a very ungrateful part. Should it be asked, how came these three men to be present? it may be answered, they came here in obedience to the king’s orders, as his officers, who had summoned them to this place; which they judged their duty to do, though they determined not to worship his image, should he require it; or they came here on purpose to bear their testimony against such idolatry. No mention is made of Daniel; very probably he was not here; for what reasons cannot be said; however, no accusation is laid against him; perhaps he was too great to be meddled with, being high in the king’s favour.
Fuente: John Gill’s Exposition of the Entire Bible
| The Hebrew Princes Accused; Fortitude of the Jewish Princes. | B. C. 587. |
8 Wherefore at that time certain Chaldeans came near, and accused the Jews. 9 They spake and said to the king Nebuchadnezzar, O king, live for ever. 10 Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image: 11 And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. 12 There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. 13 Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. 14 Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? 15 Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? 16 Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. 17 If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. 18 But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
It was strange that Shadrach, Meshach, and Abednego, would be present at this assembly, when, it is likely, they knew for what intent it was called together. Daniel, we may suppose, was absent, either his business calling him away or having leave from the king to withdraw, unless we suppose that he stood so high in the king’s favour that none durst complain of him for his noncompliance. 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, and would be ready to bear a public testimony against this gross idolatry. They did not think it enough not to bow down to the image, but, being in office, thought themselves obliged to stand up against it, though it was the image which the king their master set up, and would be a golden image to those that worshipped it. Now,
I. Information is brought to the king by certain Chaldeans against these three gentlemen that they did not obey the king’s edict, v. 8. Perhaps these Chaldeans that accused them were some of those magicians or astrologers that were particularly called Chaldeans (ch. ii. 2, 4) who bore a grudge to Daniel’s companions for his sake, because he had eclipsed them, and so had these companions. They by their prayers had obtained the mercy which saved the lives of these Chaldeans, and, behold, how they requite them evil for good! for their love they are their adversaries. Thus Jeremiah stood before God, to speak good for those who afterwards dug a pit for his life, Jer. xviii. 20. We must not think it strange if we meet with such ungrateful men. Or perhaps they were such of the Chaldeans as expected the places to which they were advanced, and envied them their preferments; and who can stand before envy ? They appeal to the king himself concerning the edict, with all due respect to his majesty, and the usual compliment, O king! live forever (as if they aimed at nothing but his honour, and to serve his interest, when really they were putting him upon that which would endanger the ruin of him and his kingdom); they beg leave, 1. To put him in mind of the law he had lately made, That all manner of persons, without exception of nation or language, should fall down and worship this golden image; they put him in mind also of the penalty which by the law was to be inflicted upon recusants, that they were to be cast into the midst of the burning fiery furnace,Dan 3:10; Dan 3:11. It cannot be denied but that this was the law; whether a righteous law or no ought to be considered. 2. To inform him that these three men, Shadrach, Meshach, and Abednego, had not conformed to this edict, v. 12. It is probable that Nebuchadnezzar had no particular design to ensnare them in making the law, for then he would himself have had his eye upon them, and would not have needed this information; but their enemies, that sought an occasion against them, laid hold on this, and were forward to accuse them. To aggravate the matter, and incense the king the more against them, (1.) They put him in mind of the dignity to which the criminals had been preferred. Though they were Jews, foreigners, captives, men of a despised nation and religion, yet the king had set them over the affairs of the province of Babylon. It was therefore very ungrateful, and an insufferable piece of insolence, for them to disobey the king’s command, when they had shared so much of the king’s favour. And, besides, the high station they were in would make their refusal the more scandalous; it would be a bad example, and have a bad influence upon others; and therefore it was necessary that it should be severely animadverted upon. Thus princes that are incensed enough against innocent people commonly have but too many about them who do all they can to make them worse. (2.) They suggest that it was done maliciously, contumaciously, and in contempt of him and his authority: “They have set no regard upon thee; for they serve not the gods which thou servest, and which thou requirest them to serve, nor worship the golden image which thou hast set up.“
II. These three pious Jews are immediately brought before the king, and arraigned and examined upon this information. Nebuchadnezzar fell into a great passion, and in his rage and fury commanded them to be seized, v. 13. How little was it 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, that there were so many who were subjects and captives to him when he was himself a perfect slave to his own brutish passions and led captive by them! How unfit was he to rule reasonable men who could not himself be ruled by reason! It needed not be a surprise to him to hear that these three men did not now serve his gods, for he knew very well they never had served them, and that their religion, which they had always adhered to, forbade them to do it. Nor had he any reason to think that they designed any contempt of his authority, for they had in all instances shown themselves respectful and dutiful to him as their prince. But it was especially unseasonable at this time, when he was in the midst of his devotions, dedicating his golden image, to be in such a rage and fury, and so much to discompose himself. The discretion of a man, one would think, should at least have deferred this anger. True devotion calms the spirit, quiets and meekens it; but superstition, and a devotion to false gods, inflame men’s passions, inspire them with rage, and fury, and turn them into brutes. The wrath of a king is as the roaring of a lion; so was the wrath of this king; and yet, when he was in such a heat, these three men were brought before him, and appeared with an undaunted courage, and unshaken constancy.
III. The case is laid before them in short, and it is put to them whether they will comply or no. 1. The king asked them whether it was true that they had not worshipped the golden image when others did, v. 14. “Is it of purpose?” so some read it. “Was 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?” Note, 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. 2. He was willing to admit them to a new trial; if they did on purpose not do it before, yet, it may be, upon second thoughts, they will change their minds; it is therefore repeated to them upon what terms they now stand, v. 15. (1.) The king is willing that music shall play again, only for their sakes, 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, (2.) 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; and, because he knew they buoyed themselves up in their refusal with a confidence in their God, he insolently set him a defiance: “And who is that God that shall deliver you out of my hands? Let him, if he can.” Now he forgot what he himself once owned, that their God was a God of gods and a Lord of kings, ch. ii. 47. Proud men are still ready to say, as Pharaoh, Who is the Lord that I should obey his voice? or, as Nebuchadnezzar, Who is the Lord, that I should fear his power?
IV. They give in their answer, which they all agree in, that they still adhere to their resolution not to worship the golden image, v. 16-18. We have here such an instance of fortitude and magnanimity as is scarcely to be paralleled. We call these the three children (and they were indeed young men), but we should rather call them the three champions, the first three of the worthies of God’s kingdom among men. They did not break out into any intemperate heat or passion against those that did worship the golden image, did not insult or affront them; nor did they rashly thrust themselves upon the trial, or go out of their way to court martyrdom; but, when they were duly called to the fiery trial, they acquitted themselves bravely, with a conduct and courage that became sufferers for so good a cause. The king was not so daringly bad in making this idol, but they were as daringly good in witnessing against it. They keep their temper admirably well, do not call the king a tyrant or an idolater (the cause of God needs not the wrath of man), but, with an exemplary calmness and sedateness of mind, they deliberately give in their answer, which they resolve to abide by. Observe,
1. Their gracious and generous contempt of death, and the noble negligence with which they look upon the dilemma that they are put to: O Nebuchadnezzar! we are not careful to answer thee in this matter. They do not in sullenness deny him an answer, nor stand mute; but they tell him that they are in no care about it. There needs not an answer (so some read it); they are resolved not to comply, and the king is resolved they shall die if they do not; the matter therefore is determined, and why should it be disputed? But it is better read, “We want not an answer for thee, nor have it to seek, but come prepared.” (1.) They needed no time to deliberate concerning the matter of their answer; for they did not in the least hesitate whether they should comply or no. It was a matter of life and death, and one would think they might have considered awhile before they had resolved; life is desirable, and death is dreadful. But when the sin and duty that were in the case were immediately determined by the letter of the second commandment, and no room was left to question what was right, the life and death that were in the case were not to be considered. Note, Those that would avoid sin must not parley with temptation. When that which we are allured or affrighted to is manifestly evil the motion is rather to be rejected with indignation and abhorrence than reasoned with; stand not to pause about it, but say, as Christ has taught us, Get thee behind me, Satan. (2.) They needed no time to contrive how they should word it. While they were advocates for God, and were called out to witness in his cause, they doubted not but it should be given them in that same hour what they should speak, Matt. x. 19. They were not contriving an evasive answer, when a direct answer was expected from them; no, nor would they seem to court the king not to insist upon it. Here is nothing in their answer that looks like compliment; they begin not, as their accusers did, with, O king! live for ever, no artful insinuation, ad captandam benevolentiam–to put him into a good humour, but every thing that is plain and downright: O Nebuchadnezzar! we are not careful to answer thee. Note, Those that make their duty their main care need not be careful concerning the event.
2. Their believing confidence in God and their dependence upon him, v. 17. It was this that enabled them to look with so much contempt upon death, death in pomp, death in all its terrors: they trusted in the living God, and by that faith chose rather to suffer than to sin; they therefore feared not the wrath of the king, but endured, because by faith they had an eye to him that is invisible (Heb 11:25; Heb 11:27): “If it be so, if we are brought to this strait, if we must be thrown into the fiery furnace unless we serve thy gods, know then,” (1.) “That though we worship not thy gods yet we are not atheists; there is a God whom we can call ours, to whom we faithfully adhere.” (2.) “That we serve this God; we have devoted ourselves to his honour; we employ ourselves in his work, and depend upon him to protect us, provide for us, and reward us.” (3.) “That we are well assured that this God is able to deliver us from the burning fiery furnace; whether he will or no, we are sure that he can either prevent our being cast into the furnace or rescue us out of it.” Note, The faithful servants of God will find him a Master able to bear them out in his service, and to control and overrule all the powers that are armed against them. Lord, if thou wilt, thou canst. (4.) “That we have reason to hope he will deliver us,” partly because, in such a vast appearance of idolaters, it would be very much for the honour of his great name to deliver them, and partly because Nebuchadnezzar had defied him to do it–Who is that God that shall deliver you? God sometimes appears wonderfully for the silencing of the blasphemies of the enemy, as well as for the answering of the prayers of his people, Ps. lxxiv. 18-22; Deut. xxxii. 27. “But, if he do not deliver us from the fiery furnace, he will deliver us out of thy hand.” Nebuchadnezzar can but torment and kill the body, and after that, there is no more that he can do; then they are got out of his reach, delivered out of his hand. Note, Good thoughts of God, and a full assurance that he is with us while we are with him, will help very much to carry us through sufferings; and, if he 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.
3. Their firm resolution to adhere to their principles, whatever might be the consequence (v. 18): “But, if not, though God should not think fit to deliver us from the fiery furnace (which yet we know he can do), if he should suffer us to fall into thy hand, and fall by thy hand, yet be it known unto thee, O king! we will not serve these gods, though they are thy gods, nor worship this golden image, though thou thyself hast set it up.” They are neither ashamed nor afraid to own their religion, and tell the king to his face that they do not fear him, they will not yield to him; had they consulted with flesh and blood, much might have been said to bring them to a compliance, especially when there was no other way of avoiding death, so great a death. (1.) They were not required to abjure their own God, or to renounce his worship, no, nor by any verbal profession or declaration to own this golden image to be a god, but only to bow down before it, which they might do with a secret reserve of their hearts for the God of Israel, inwardly detesting this idolatry, as Naaman bowed in the house of Rimmon. (2.) They were not to fall into a course of idolatry; it was but one single act that was required of them, which would be done in a minute, and the danger was over, and they might afterwards declare their sorrow for it. (3.) The king that commanded it had an absolute power; they were under it, not only as subjects, but as captives; and, if they did it, it was purely by coercion and duress, which would serve to excuse them. (4.) He had been their benefactor, had educated and preferred them, and in gratitude to him they ought to go as far as they could, though it were to strain a point, a point of conscience. (5.) They were now driven into a strange country, and to those that were so driven out it was, in effect, said, Go, and serve other gods, 1 Sam. xxvi. 19. It was taken for granted that in their disposition they would serve other gods, and it was made a part of the judgment, Deut. iv. 28. They might be excused if they should go down the stream, when it is so strong. (6.) Did not their kings, and their princes, and their fathers, yea, and their priests too, set up idols even in God’s temple, and worship them there, and not only bow down to them, but erect altars, burn incense, and offer sacrifices, even their own children, to them? Did not all the ten tribes, for many ages, worship gods of gold at Dan and Bethel? And shall they be more precise than their fathers? Communis error facit jus—What all do must be right. (7.) If they should comply, they would save their lives and keep their places, and so be in a capacity to do a great deal of service to their brethren in Babylon, and to do it long; for they were young men, and rising men. But there is enough in that one word of God wherewith to answer and silence these and many more such like carnal reasonings: Thou shalt not bow down thyself to any images, nor worship them. They know they must obey God rather than man; they must rather suffer than sin, and must not do evil that good may come. And therefore none of these things move them; they are resolved rather to die in their integrity than live in their iniquity. While their brethren, who yet remained in their own land, were worshipping images by choice, they in Babylon would not be brought to it by constraint, but, as if they were good by antiperistasis, were most zealous against idolatry in an idolatrous country. And truly, all things considered, the saving of them from this sinful compliance was as great a miracle in the kingdom of grace as the saving of them out of the fiery furnace was in the kingdom of nature. These were those who formerly resolved not to defile themselves with the king’s meat, and now they as bravely resolve not to defile themselves with his gods. Note, A stedfast self-denying adherence to God and duty in less instances will qualify and prepare us for the like in greater. And in this we must be resolute, never, under any pretence whatsoever, to worship images, or to say “A confederacy” with those that do so.
Fuente: Matthew Henry’s Whole Bible Commentary
THREE JEWISH COLLEAGUES REFUSE TO WORSHIP THE IMAGE
Verses 8-18:
Verse 8 recounts that certain (a certain blood thirsty king) of the Chaldeans came near or seized and accused the Jews–Shadrach, Meshach, and Abednego, specifically. So jealous were they of the Jews that they wished to tear them limb from limb of their bodies. Why Daniel was not summoned is not clear, but apparently he was not summoned of the king to worship the image, Dan 6:12-13; Ezr 3:6.
Verse 9 notes the flattery of the “Jew hating” Chaldeans in their direct address, “O King, live forever;” Their flattery is akin to the cruelty that follows. It is similar to Tertullus’ flattery of Felix as he prepared to spew forth his condemnation against Paul, before the Roman governor, Act 24:2-3. See also 1Sa 10:24; Neh 2:3; Hos 7:3; Dan 2:4; Dan 5:10; Dan 6:6; Dan 6:21.
Verses 10, 11 recount the decree that Nebuchadnezzar had made, as requoted to him by certain ones of his super-sanctified Chaldeans. They were perhaps of those who were jealous of these Jewish colleagues of Daniel and sought occasion to slay them. They reminded him that he had publicly decreed the death of any who did not bow down to worship before the image of gold, at the prescribed sound of music, v. 5-7.
Verses 12 states that these “certain” Chaldeans charged before Nebuchadnezzar that three certain Jewish overseers of his province, Shadrach, Meshach, and Abednego had not obeyed his command, did not serve any of his gods, nor had they worshipped the golden image that he had set up. Thus they suggested such action was a capitol crime, worthy of their being deposed and slain; See 1Sa 18:7-11; Ezr 3:8; Pro 27:4; Ecc 4:4; Dan 2:49; Dan 6:13.
Verse 13 relates that this public accusation of these three Jewish confidants or colleagues of Daniel caused King Nebuchadnezzar to go into a rage of fury. Instead of having them immediately executed, as he had done to the fraudulent magi Dan 2:1-2, he had Shadrach, Meshach, and Abednego brought before him, to hear their testimony and defense, if they had any for their failure to obey the mandate of the king to worship his monstrous image of gold. They were brought there as a challenge to their testimony for their God and their faith, Mat 10:18; Mar 13:9.
Verse 14 states that when they were hailed before the king he publicly asked them whether or not they had purposely neglected or refused to worship his gods or worship the image, Num 35:20-22. In spite of his fury, his past good will toward them inclined him to give them another trial or opportunity to worship his gods, bow down to his image. It was a thing the law of their God to whom they were committed forbade, Exo 20:1-5; Act 5:29.
Verse 15 recounts his second chance offer to save face for themselves and for him. He mandated anew that at the sound of the musical band, symphony, or orchestra of named musical instruments, they were to bow down and worship the monstrous golden image that he had made and set up, v. 1. The pre-announced verdict was that if they did all would be well, but if they did not they would be cast alive into the fiery furnace, Exo 32:32; Luk 13:9. Then in sarcasm he asked, like Pharaoh and Sennacherib, “who is that god that will deliver you out of my hand?” 2Ki 18:35; Exo 5:2.
Verse 16 states that Meshech, Shadrach, and Abednego replied to the king, delaying his musical offer, “we are not careful (over sensitive) to respond to you in this matter,” this kind of a matter, that affects our spiritual relations with our God! With them this was not a civil but a religious matter of soul and conscience, Mat 10:19; Act 5:29; Act 20:24. The path of duty to God was clear to them and they would not pretend to evade it, Exo 20:1-5; Mat 10:28.
Verses 17, 18 conclude their firm testimony in this matter. It was that if Nebuchadnezzar chose to cast them into the fiery furnace they had a living God who was able and would also deliver them out of the fiery furnace; They told the king, “face to face,” “we will not serve thy gods nor worship the golden image which thou hast set up,” Job 13:15; Act 4:19. To worship these idols was a breach of their own law, which, though their nation had broken, they as a remnant faithfully refused, to break, Exo 20:3-5; Lev 19:4. So also will there be a faithful remnant among the many at the regathering of Israel, at the end of this age, even under great trial, Isa 1:9; Rom 11:5; Psa 2:5; Rev 7:14.
Fuente: Garner-Howes Baptist Commentary
Although their intention is not here expressed who accused Shadrach, Meshach, and Abednego, yet we gather from this event that the thing was most probably done on purpose when the king set up the golden image. We see how they were observed, and, as we said yesterday, Nebuchadnezzar seems to have followed the common practice of kings. For although they proudly despise God, yet they arm themselves with religion to strengthen their power, and pretend to encourage the worship of God for the single purpose of retaining the people in obedience. When, therefore, the Jews were mingled with Chaldeans and Assyrians, the king expected to meet with many differences of opinion, and so he placed the statue in a celebrated place by way of trial and experiment, whether the Jews would adopt the Babylonian rites. Meanwhile this passage teaches us how the king was probably instigated by his counselors, as they were indignant at strangers being made prefects of the province of Babylon while they were slaves; for they had become exiles by the right of warfare. Since then the Chaldeans were indignant, they were impelled by envy to suggest this advice to the king. For how did they so suddenly discover that the Jews paid no reverence to the statue, and especially Shadrach, Meshach, and Abednego? Truly, the thing speaks for itself. These men watched to see what the Jews would do and hence we readily ascertain how they, from the beginning, laid the snare by advising the king to fabricate the statue. And when they tumultuously accuse the Jews, we perceive how they were filled with envy and hatred. It may be said, they were inflamed with jealousy, since superstitious men wish to impose the same law upon all, and then their passion is increased by cruelty. But simple rivalry, as we may perceive, corrupted the Chaldeans, and caused them clamorously to accuse the Jews.
It is uncertain whether they spoke of the whole nation generally, namely, of all the exiles, or pointed out those three persons only. The accusation was probably restricted to Shadrach, Meshach, and Abed-nego. If these three could be broken down, the victory over the rest was easy. But few could be found in the whole people hardy enough to resist. We may well believe these clamorers wished to attack those whom they knew to be spirited and consistent beyond all others, and also to degrade them from those honors which they could not bear them to enjoy. It may be asked, then, why did they spare Daniel, since he would never consent to dissemble by worshipping the statue which the king commanded to be set up? They must have let Daniel alone for the time, since they knew him to be in favor wig the king; but they brought the charge against these three, because they could be oppressed with far less trouble. I think them to have been induced by this cunning in not naming Daniel with the other three, lest his favor should mitigate the king’s wrath. The form of accusation is added — O king, live for ever! It was the common salutation. Thou, O king! — this is emphatic, as if they had said, “Thou hast uttered this edict from thy royal authority, whoever hears the sound of the trumpet, or horn, harp, pipe, psaltery, and other musical instruments, shall fall down before the golden statue; whoever should refuse to do this should be cast into the burning fiery furnace. But here are some Jews whom thou hast set over the administration of the province of Babylon They add this through hatred, and through reproving the ingratitude of men admitted to such high honor and yet despising the king’s authority, and inducing others to follow the same example of disrespect. We see then how this was said to magnify their crime. The king has set them over the province of Babylon, and yet these men do not adore the golden image nor worship the gods. Here is the crime. We see how the Chaldeans, throughout the whole speech, condemn Shadrach, Meshach, and Abed-nego of this single crime — a refusal to obey the king’s edict. They enter into no dispute about their own religion, for it would not have suited their purpose to allow any question to be raised as to the claim their own deities had to supreme adoration. They omit, therefore, everything which they perceive would not suit them, and seize upon this weapon — the king is treated with contempt, because Shadrach, Meshach, and Abed-nego do not worship the image as the king’s edict ordered them to do.
Here, again, we see how the superstitious do not apply their minds to the real inquiry how they should piously and properly worship God; but they neglect this duty and follow their own audacity and lust. Since therefore the Holy Spirit sets before us such rashness, as in a mirror, let us learn. that God cannot approve of our worship unless it be offered. up with truth. Here human authority is utterly unavailing, because unless we are sure that our religion is pleasing to. God, whatever man can do for us will only add to our weakness. While we observe those holy men charged with the crime of ingratitude and rebellion, we in these times ought not to be grieved by it. Those who calumniate us reproach us with despising the edicts of kings who wish to bind us by their errors; but, as we shall see by and bye, our defense is obvious and easy. Meanwhile we ought to undergo this infamy before the world, as if we were disobedient and unmanageable; and with respect to ingratitude, even if a thousand wicked men should lead us with reproaches, we must bear their calumnies for the time patiently, until the Lord shall shine upon us as the assertor of our innocence. It now follows, —
Fuente: Calvin’s Complete Commentary
HOMILETICS
SECT. XIII.THE FIERY FURNACE (Chap. Dan. 3:8-27)
God has never left Himself without a witness. An Enoch and a Noah found on the eve of the Flood; an Abraham in Chaldea, and a Lot in Sodom. While the multitude were falling prostrate before the golden image, Shadrach, Meshach, and Abednego were in their closet on their knees. Where was Daniel? Probably now, as often, at some distance from the court. Wherever he is, he is worshipping the God of heaven. If at hand, like his three friends, fearless of the consequences, he refuses to obey the summons to the plain of Dura, but for this time left unmolested by his enemies, for reasons which we can only conjecture. Now not Daniel, but his three friends, are to be made illustrious through all time for their faith in and fidelity to the true God. Daniel, in noble self-forgetfulness, is content to leave them the honour of the deed, without being careful to give the grounds of his non-participation in it; an incidental confirmation of the genuineness of the history. We may notice in the narrative
I. The accusation (Dan. 3:8-12). The accusation probably the offspring alike of envy and religious zeal. The accusers the Chaldeans, the priests and religious teachers of the country. The charge, as in Daniels own case (chap. 6.), probably the thing the accusers desired, expected, and waited for. Who can stand before envy? The accusation betrays itself. There are certain Jews, whom thou hast set over the affairs of the province of Babylon. The language indicative of the spirit which prompted the accusation. Three faithful Jews so exalted, a likely butt for the shafts of envious idolatrous natives. Nothing to be found against these men except, as in the case of Daniel, concerning the law of their God. In a world lying in the wicked one, fidelity to God hardly able to escape the malice of men. In a corrupt time, he that departeth from evil maketh himself a prey. False or hostile accusation for the truths sake, according to the Sermon on the Mount, to be rather rejoiced in by the servants of God. The footprints of the prophets and of the Master Himself. The servant not greater than his lord.
II. The answer (Dan. 3:13-18). The charge, true in itself, though made with evil intention, answered with meekness, firmness, and faith. The answer calm, dignified, and courageous. O Nebuchadnezzar, we are not careful to answer thee in this matter [94]. The naming of the king, as one has remarked, not disrespectful, but expressive of the deep earnestness of the speaker, and the desire to impress the mind of the hearer. The purpose declared, whatever may be the consequence. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. The fiery furnace with the favour of God and a good conscience to be preferred to the comforts of a palace without them. The choice was wise and according to reason. To a Jew or a Christian enlightened by a divine revelation compliance was sin, though to heathens and polytheists it might be a matter of indifference. The three exiles knew their duty, and they knew in whom they believed. The God they served was able, if He pleased, to deliver them from the furnace or preserve them in it, as, according to tradition, He had done their father Abraham before them in that very land. He who had answered prayer at the time of the kings distress could answer prayer now. If not His pleasure, no matter. While the fire consumed their body in the furnace, their spirit should be with God in paradise. Better a thousand times over to die with His favour than live without it. Better a fiery furnace for the body than the fire of hell and a guilty conscience for the soul. Pleas for compliance, suggested by the flesh and the tempter, would not be wanting. It was only an act of the body, in which the mind, the principal thing, would not participate. It was from compulsion, not from choice. The king commanded it, and rulers are to be obeyed. It would be ungrateful to the king, from whom they had experienced so much kindness. To die now would terminate their usefulness. It would only be what many, perhaps all, of their countrymen would be found doing. To all these, and perhaps other arguments, these noble confessors had but one answer, No. It is written, Thou shalt not bow down thyself to them, nor worship them. Those, says Henry, who make their duty their main care, need not be careful concerning the event.
[94] In this matter (Dan. 3:16). (pithgam), from the Zend paiti or Sanscrit prati, = , to, and gam, to go; hence a message, edict, and in general a word or matter.Keil. Calvin paraphrases the answer of the captives thus: Thou hast erected this statue, but thy authority is of no moment to us, since we know it to be a fictitious deity, whose image thou wishest us to worship. The God whom we worship has revealed Himself to us; we know Him to be the maker of heaven and earth, to have redeemed our fathers from Egypt, and to intend our chastisement by driving us into exile. Since, then, we have a firm foundation for our faith, we reckon thy gods and thy sway valueless.
III. The consequence (Dan. 3:19-23). Arbitrary power brooks no opposition. The soft answer did not turn away wrath, while the firmness of faith and fidelity to God seem only to have inflamed it. Pride and passion shut both ears and eyes to reason. These Jewish captives past faithfulness and the kings own former declarations alike forgotten. The decree goes forth with added cruelty. The victims are bound for the furnace. As if to defy the God of the Jews and make escape impossible, the furnace is heated seven times more than usual [95], while the strongest men in the army are employed to bind the three youths. So the Jews themselves thought afterwards to prevent the resurrection of Jesus by sealing the stone and setting a watch. So great was the heat of the furnace and the haste of the king, that the death designed for the accused at once overtook their executioners, possibly glad, as Matthew Henry suggests, to do their cruel work. The righteous is delivered out of trouble, and the wicked cometh in his stead. Bound in their ordinary clothes [96], the martyrs descend into the fiery furnace. But Abrahams God will again vindicate His honour in Babylon. There are times when He may see it needful, for His own glory and for the welfare of His creatures, to arrest the processes of nature and to suspend for a time the laws which He Himself imposed on material things. The fire is made for a season to lose its power to consume or to give pain. The bonds which bound the victims were indeed consumed by the flames, but neither their persons nor their clothes were affected by the fire. The hair of their head was not singed, neither did the smell of fire pass on them. Whether in vision or otherwise [97], a strange spectacle presented itself to the king. Did we not cast three men bound into the fire? he suddenly exclaims to those about him; lo! I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God [98]. The light of nature guided a heathen poet to speak of a crisis worthy of divine interposition [99]. It is with the Almighty Himself to judge as to what is such. Here is a city standing at the head of the civilised world. The land is one of graven images. The worshippers of the only true God are captive in it, while Bel, the great idol, is apparently triumphant. Three faithful servants of Jehovah and witnesses to His truth have been cast into a burning furnace for their protesting fidelity, declaring at the same time that their God, if He pleased, was able to deliver them. Shall God vindicate His honour, and support the much-tried faith of His people? Or shall the heathen still tauntingly ask where is their God? [100]
[95] To heat the furnace one seven times more (Dan. 3:19). An apocryphal addition at this place, attributed to Theodotion, the Greek translator, who flourished in the second century of the Christian era, contains a statement that the kings servants were made to keep up the fire by flinging into the furnace naphtha, tow, pitch, and brands, such as were used in sieges for burning down cities; and that the flames rose forty-nine cubits high.Rule.
[96] In their coats, their hosen, and their hats, and their other garments (Dan. 3:21). According to Herodotus, the garments worn by the Babylonians were the tunic (), an under-garment of linen or cotton, reaching down to the feet; on this was another tunic of woollen; and over this again a white mantle (). This threefold clothing, though not such as we might expect in a warm climate, found on Babylonian cylinders. In the present passage, in the dress of the three Jews, we meet with it complete, though not according to our own and ordinary translations. We have (1.) (sarbalehon), their coats, marg. their mantles, which the Sept., Aquila, Theodotion, the Syriac, and the Vulgate leave untranslated, and which Symmachus renders by a word denoting drawers or breeches reaching down to the feet, such as were worn by the Persians and Scythians. It is rather intended to denote a mantle or cloak, which Luther adopted, and which is favoured by Gesenius. Hengstenberg gives upper garment. (2.) (petishehon), their hosen, but which Gesenius, after the Syriac and Hebrew interpreters, renders tunic. Theodotion and the Vulgate render it tiara or turban. (3.) (carbelathehon), their hats, but which the Sept renders by , a garment for the legs or feet, and the Vulgate by calceamentis, shoes. Keil renders it mantles and thinks that the other articles of clothing, coverings for the feet and the head, are to be understood under the word (lebhushehon) garments.
[97] Was astonied (Dan. 3:24), (levah), like the Heb. (hishtomem), chap. Dan. 8:27, or simply (shomem), Ezr. 9:3. Between the 23d and 24th verses, the apocryphal Song of the Three Children, as it is called, has been inserted by Jerome and others. The Septuagint, followed by the Arabic, inserts the clause, heard them singing praise (), thus accounting for the kings astonishment. To connect the two verses, Houbigant adds the words found in the Vulgate, 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. Added to show the reason of the kings astonishment, and to account for the appearance of a fourth person in the furnace.A. Clark.
[98] It like the Son of God, (bar elahin), which some prefer to translate, a son of the gods, as more likely to be found on the lips of a polytheist. The expression, according to Gesenius, is equivalent to one of the immortal gods, as, according to the Syriac idiom, Son of man means simply a man or a mortal. Keil thinks that Nebuchadnezzar speaks in the spirit and meaning of the Babylonian doctrine of the gods, according to the representations peculiar to all Oriental religions, the inferior divinities being regarded by them as begotten by the superior ones, Mylitta, a female deity, being associated with their higher god, Bel. According to Hengstenberg, the designation cannot be explained by these theogonic ideas. Willet, after Rupertus, thinks that Nebuchadnezzar thought only of some divine presence, whether god or angel, but that in reality it was Christ, the Son of God, who appeared at this time in human shape. Calvin thinks it was a single angel that was sent to these three men. Though the words were probably only intended by the king to describe the dignified and exalted deportment of Him whom he thus characterised, yet they declared, unknown to himself, a precious truth,the presence of Him who is the Son of God with His suffering servants. In Dan. 3:28, the king calls him Gods angel, which He no doubt wasthe angel of the Lord, otherwise called the Messenger, of the Covenant, the Son of God, who in the fulness of time was made flesh and dwelt among us.
[99] Nec deus intersit, nodus nisi vindice dignus Inciderit.Horace, De Arte Poetica.
[100] Keil remarks: Since all the heathen estimated the power of the gods according to the power of the people who honoured them, the God of the Jews whom they had subjugated by their arms would actually appear to the Chaldeans and their king as an inferior and feeble God, as He had already appeared to the Assyrians (Isa. 10:8-11; Isa. 36:11-20).
It is explicitly affirmed by Mr. J. S. Mill (System of Logic) that on this view of the constancy of nature,on the hypothesis that the governing power of the universe is an infinitely wise and Almighty God,a miracle is no infraction of natures harmony and concord, and, of course, not beyond reach of proof. Lord Bacon declared that, in regard of redemption, to which all Gods signs and miracles do refer, the Almighty could indeed break the law of nature by miracles. The Saviour is called by the father of modern philosphy the Lord of nature in His miracles. Miracles are thus shown to be in harmony with a higher constancy than that of physical naturea constancy of eternal purpose and everlasting wisdom, a course of mercy in the moral government of the world, a constancy of creative power, varying at pleasure its modes and its habitudes.P. Bayne, Christs Testimony to Christianity.
IV. The result (Dan. 3:26-30). The kings former impressions and convictions are revived and strengthened. A stronger declaration than before is made in favour of the true God. A decree is issued on behalf of His servants forbidding, in the style indeed of Oriental despotism, a single word to be uttered against Him [101] on pain of death. The three [102] confessors are restored to their office with increased honour. No wonder; those most likely to be faithful to their king that are faithful to their God. The effect of the whole probably a considerable furtherance of the cause of true religion in the land, the strengthening of the hands and encouraging of the hearts of Gods servants, and an important step towards the final release of the Jewish captives. Surely the wrath of man shall praise Thee, and the remainder of wrath shalt Thou restrain (Psa. 76:10). From the whole we may observe:
[101] Speak anything amiss, marg. error, (shalah), that which is erroneous or unjust, from (shelah), to err, commit a fault; changed by the Masorites into or (shalu), an error or fault, as in chap. Dan. 6:5. Objection has been made to the difficulties connected with the carrying out of such a command. But such difficulties only confirm the historical character of the narrative.Keil.
[102] Promoted, (hatslakh), literally, as the margin, made to prosper. The Septuagint adds: And he advanced them, and appointed them to rule over all the Jews that were in his kingdom. Dr. Cumming remarks that this may be the meaning of the verse, as these three men were more likely to be set over the Jews than over the Chaldeans.
1. Persecution the frequent lot of Gods faithful people. All that will live godly in Christ Jesus shall suffer persecution (2Ti. 3:12). In a world of which Gods enemy is the prince, His faithful servants not likely to be long without trouble. As surely as a knife cuts and fire burns, so surely will he who by his life and lips reproves the ways of the world incur its hatred and persecution. The world cannot hate you; but me it hateth, because I testify of it that the works thereof are evil (Joh. 7:7).
2. The power and preciousness of faith. The noble act and glorious deliverance of these three Jewish captives ascribed to this divine principle. By faith they quenched the violence of fire. This is the victory that overcometh the world, even your faith (1Jn. 5:4). Faith able to triumph over every difficulty and every trial. The same principle that enabled Moses to choose rather to suffer affliction with the people of God than enjoy the pleasures of sin for a season, raised these exiles above the fear of a fiery furnace. Its natural effect to make men heroes. Its property to give substance and reality to things hoped for, and evidence or conviction in regard to things unseen. Looks not at the things that are seen and temporal, but at those which are unseen and eternal. Believes that God not only can, but that according to His promise He will, in one way or other, deliver. To faith deliverance is certain, whether in this world or the next. Looking into the glorious future, it thinks it matters little which. Eyeing Him who said, Be of good cheer, I have overcome the world, it sings, even at the stake, O death, where is thy sting? Deny Christ, said the Roman governor to Polycarp, or thou shalt be thrown to the wild beasts. Call for them, said the venerable bishop; we have no mind to change from better to worse. But if thou thinkest so lightly of wild beasts, I shall have a fire that will tame thee. You threaten me, replied Polycarp, with a fire that will burn for an hour and then be extinguished, but remember not the fire of eternal damnation reserved for the punishment of the ungodly. But why do you delay? Execute whatever you please. The emperor commands thee to do sacrifice, said the proconsul to Cyprian; therefore consult for thy welfare. I am a Christian, was the heroic reply; and I cannot sacrifice to your gods; do therefore what you are commanded: as for me, in so just a cause, there needs no consultation.
3. A faithful adherence to Gods prescribed worship one of our first duties. The first commandment, Thou shalt have no other gods before me; the second, Thou shalt not make to thyself any graven image; thou shalt not bow down to them nor worship them. God jealous both of His worship and the manner of it. I, the Lord thy God, am a jealous God. Will-worship among the things condemned in His Word. In vain do they worship me, teaching for doctrines the commandments of men (Col. 2:23; Mat. 15:9). Gods glory to be esteemed of more consequence than a thousand lives, and the gratification of a thousand senses.
4. Christ ever present with His suffering servants. The Son of God a fourth in the fiery furnace. Fear not, for I am with thee. He that has power over fire present with His people in every fiery trial which is to try them. When thou passest through the waters, I will be with thee, and through the floods, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee (Isa. 43:2). Faith, laying hold of the Word, sings with the Psalmist, Yea, though I walk through the valley of the shadow of death, I will fear no evil; for Thou art with me (Psa. 23:4).
5. Believers gainers rather than losers by their sufferings. The three confessors in Babylon lost nothing in the furnace but the bonds that bound them. Believers lose nothing by their sufferings but the bonds of corruption and sin. When He hath tried me, I shall come forth as gold. This is all the fruit, to take away their sin. Trouble often the method which God takes to consume our bonds and to purify our souls.
I asked the Lord that I might grow
In faith and love and every grace;
Might more of His salvation know,
And seek more earnestly His face.
Twas thus He taught me thus to pray;
And He, I think, has answered prayer;
But it was done in such a way
As almost drove me to despair.
6. God glorified by the trials of His people. The fiery furnace a platform for the display of Gods glory in Babylon. His name raised higher by the deliverance of the three martyrs than by the interpretation of the kings dream. The trial of believers, whatever it may be here, found unto praise and honour and glory at the appearing of Jesus Christ. The high privilege of Paul and of all suffering believers, to fill up in their flesh that which is behind of the afflictions of Christ for His bodys sake, which is the Church (Col. 1:24). Their patient suffering made to glorify God as truly as their active service. The blood of the martyrs the seed of the Church.
7. Something to be imitated in the conduct of Nebuchadnezzar. A prompt, humble, and decided submission yielded to the truth as revealed in Gods deliverance of His servants. The effect and fruit of it the immediate employment of his influence in honouring God and advancing His cause. The threatened penalty to be condemned, as only corresponding to the character and customs of the time and country, and the ideas of an Oriental despot. Otherwise the edict an example to all in authority, whether as magistrates, parents, or masters, to employ their influence in restraining open ungodliness and forbidding profanity on the part of those who are under them.
8. Miracles precious as Gods testimony both to His power and to His presence with His people. One of the objections made against the genuineness of the book of Daniel is its alleged aimless profusion of miracles. But, as Hengstenberg remarks, the object in each miracle occurring in the first six chapters is distinctly statedthe manifestation of the omnipotence of the God of Israel before the heathen kings and nations, the circumstances of the chosen people at the time being such as to render it desirable that the weakness of their faith should be assisted even by sensible means of support. Objectless, says Dr. Pusey, they can only seem to those to whom all revelation from God seems to be objectless. On the one side was the world-monarchy, irresistible, conquering, as the heathen thought, the God of the vanquished. On the other, a handful of the worshippers of the one only God, captives, scattered, with no visible centre or unity, without organisation or power to resist save their indomitable faith, inwardly upheld by God, outwardly strengthened by the very calamities which almost ended their national existence; for they were the fulfilment of His Word in whom they believed. Thrice during the seventy years human power put itself forth against the faith; twice in edicts which, if obeyed, would have extinguished the true faith on earth; once in direct insult to God. Faith, as we know, quenched the violence of fire, stopped the mouth of lions. In all cases the assault was signally rolled back; the faith was triumphant in the face of all the representatives of the power and intelligence of the empire; in all, the truth of the one God was proclaimed by those who had assailed it. Unbelief, while it remains such, must deny all true miracles and all superhuman prophecy. But, if honest, it dare not designate as objectless miracles which decided the cause of truth in such battlefields.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
b. PERNICIOUS DENOUNCEMENT
TEXT: Dan. 3:8-12
8
Wherefore at that time certain Chaldeans came near, and brought accusation against the Jews.
9
They answered and said to Nebuchadnezzar the king, O king, live for ever.
10
Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image;
11
and whoso falleth not down and worshippeth, shall be cast into the midst of a burning fiery furnace.
12
There are certain Jews whom thou hast appointed over the affairs of the province of Babylon; Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods; nor worship the golden image which thou hast set up.
QUERIES
a.
Who were the Chaldeans who brought accusation?
b.
Why their accusation?
PARAPHRASE
During this very time some of the Chaldeans, the leading class of court wisemen, came before the king and maliciously accused the Jews of disobedience to the kings edict. They said, O king, Hail, live forever! You made a royal decree that everyone must fall down and worship the golden image at the signal of all the musical instruments playing together. Your edict was that anyone who refuses will be thrown into a flaming furnace. But there are some JewsShadrach, Meshach, and Abednegowhom you have put in places of high position of government in the province of Babylon, who have defied you and they refuse to serve your gods and to worship the golden image you set up.
COMMENT
Dan. 3:8 . . . CERTAIN CHALDEANS . . . BROUGHT ACCUSATION . . . The Chaldeans as we learned before were a prominent class of court astrologers or wisemen (cf. Dan. 2:2 ff). They held high positions of influence in government and, as in almost every human organizationespecially civil structures, there is a great amount of jealousy and status seeking. There is a common Semitic expression in the Aramaic text here which translated literally reads, . . . they devoured the pieces of the Jews . . . and would be better translated, . . . they accused the Jews with malice aforethought . . . Jealousy and envy over the quick promotion and success of the Hebrew youths motivated the Chaldeans throughout. Their wounded vanity and unreasoning jealousy is made to look like a patriotic disclosure as the words of accusation fall from their lips.
Dan. 3:9-12 . . . CERTAIN JEWS . . . SERVE NOT THY GODS . . . The accusation is also made to sound like a charge of ingratitude. Here the king has honored these men by appointment to high office and they will not even so much as return the honor by doing homage to the golden image the king has made.
QUIZ
1.
Why do we think the accusation against the Jews was motivated by envy?
2.
How did the Chaldeans make their accusation sound patriotic?
3.
Why do we think they made the charge sound like the Jews were ungrateful?
Fuente: College Press Bible Study Textbook Series
(8) Wherefore.i.e., because certain Jews were noticed to be absent at the time. It is natural to suppose that the promotion of three men of Jewish extraction would have been viewed with the greatest jealousy by the Babylonian officers, who, no doubt, had been carefully watching their opportunity of revenge. (Comp. Dan. 5:11.)
Chaldeans.Not to be confused with the astrologers mentioned in Dan. 2:5, but Chaldean native subjects, contrasted with the Jewish colonists spoken of at the end of the verse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. The statement that the Chaldeans (see Dan 3:2; Dan 3:5) 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?”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For this reason at that time certain Chaldeans came near and brought accusations (literally ‘ate their pieces’ i.e. chewed over publicly what they had heard) against the Judeans.’
We are probably to see these Chaldeans as belonging to the ‘wise men’, who were possibly secretly nursing a grudge against these young upstarts. This gave them their opportunity. They had been shamed by Daniel, and they had quickly forgotten that he had saved their lives. And these youngsters had been given positions far above their station because they were his protgs. It is also quite probable that they did not like the way Daniel was carrying out his duties as chief of the wise men. But they had to be careful with him, while these youngsters were vulnerable and had played into their hands.
Alternately they may have been ethnic Chaldeans who lived in southern Babylonia, who were proud of being ‘true native Babylonians’ and resented foreign upstarts. Note the reference to ‘the Judeans’. Either way there was clearly resentfulness here.
Fuente: Commentary Series on the Bible by Peter Pett
It is very evident, that the whole design of this new dunghill God set up, was, with a view to criminate the faithful Jews. And as upon the late occasion, at the instance of Daniel; those three men were advanced to high honors in Babylon, against those the deadly bow was leveled. I pray the Reader to remark with me two things, which, though the Holy Ghost hath not explained, the Lord the Spirit certainly intended the faithful should not overlook. The one is, that Daniel, though by the Chaldeans called Belteshazzar, in relation to their idol god Bel; yet, carefully avoids it in the history, as if despising it, and keeps close to his own real name, in honour of the God of Israel. And the other is, that in this accusation of Daniel’s companions, Daniel himself is not mentioned. There is no way of accounting for this, but by supposing what is likely to be the case; that Daniel at this time might be absent from the Babylonish court.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Dan 3:8 Wherefore at that time certain Chaldeans came near, and accused the Jews.
Ver. 8. Wherefore at that time certain Chaldeans came near, and accused the Jews. ] All the Jews are accused, because some refused to worship. So still all the generation of the righteous must be charged with the pretended miscarriages of some few among them. The world, we see, is no changeling; antiquum obtinet. The Jews indeed, ever since the captivity, have abhorred idolatry; and the Papist worshipping of images, for which both Jews and Turks call them idolatrous Christians, a is a main scandal to them, and a let to their conversion.
a Spec. Europ.
NASB (UPDATED) TEXT: Dan 3:8-12
8For this reason at that time certain Chaldeans came forward and brought charges against the Jews. 9They responded and said to Nebuchadnezzar the king: O king, live forever! 10You, O king, have made a decree that every man who hears the sound of the horn, flute, lyre, trigon, psaltery, and bagpipe and all kinds of music, is to fall down and worship the golden image. 11But whoever does not fall down and worship shall be cast into the midst of a furnace of blazing fire. 12There are certain Jews whom you have appointed over the administration of the province of Babylon, namely Shadrach, Meshach and Abed-nego. These men, O king, have disregarded you; they do not serve your gods or worship the golden image which you have set up.
Dan 3:8 certain Chaldeans It must be remembered that Chaldeans can be (1) a racial group of the southern Tigris-Euphrates River Valley (cf. Dan 5:30) or (2) a group of wise men and priests (cf. Dan 2:2). See Special Topic: Chaldeans .
brought charges against the Jews This is literally chewed up the pieces of (cf. Dan 6:25). This is a very strong phrase (BDB 1080, Peal PERFECT and BDB 1111) which shows the vehemence of the charges. From the text it is obvious that there was jealousy involved because these Jewish young men had a place of leadership (cf. Dan 3:12; Dan 6:4). Also, there was a racial prejudice because of the mention of their origin (cf. Dan 3:12).
Dan 3:9 O king, live forever See note at Dan 2:4.
Dan 3:12 namely, Shadrach, Meshach, and Abed-nego It is uncertain where Daniel was at this time. It could be that he was sick or on a governmental assignment. This would be unusual because all the other government officials were present.
For a summary of the possibilities related to Daniel’s absence see The Expositors’ Bible Commentary, vol. 7, pp. 55-56.
have disregarded you; they do not serve your gods or worship the golden image which you have set up Imagine the peer pressure that there must have been on these young men who were so far from home and who were placed in such important places of leadership.
Nebuchadnezzar must have forgotten his praise of YHWH from Dan 2:46-47.
certain = men: probably our grandees. Plural of Chaldee. gebar. App-14.
Chaldeans. See note on Dan 1:4.
Dan 3:8-12
Dan 3:8 WhereforeH3606 H6903 H1836 at that timeH2166 certainH1400 ChaldeansH3779 came near,H7127 and accusedH399 H7170 the Jews.H1768 H3062
Dan 3:9 They spakeH6032 and saidH560 to the kingH4430 Nebuchadnezzar,H5020 O king,H4430 liveH2418 for ever.H5957
Dan 3:10 Thou,H607 O king,H4430 hast madeH7761 a decree,H2942 thatH1768 everyH3606 manH606 thatH1768 shall hearH8086 the soundH7032 of the cornet,H7162 flute,H4953 harp,H7030 sackbut,H5443 psaltery,H6460 and dulcimer,H5481 and allH3606 kindsH2178 of musick,H2170 shall fall downH5308 and worshipH5457 the goldenH1722 image:H6755
Dan 3:11 And whosoH4479 H1768 falleth not downH5308 H3809 and worshippeth,H5457 that he should be castH7412 into the midstH1459 of a burningH3345 fieryH5135 furnace.H861
Dan 3:12 There areH383 certainH1400 JewsH3062 whomH1768 thou hast setH4483 overH5922 the affairsH5673 of the provinceH4083 of Babylon,H895 Shadrach,H7715 Meshach,H4336 and Abednego;H5665 theseH479 men,H1400 O king,H4430 have notH3809 regardedH7761 H2942 H5922 thee: they serveH6399 notH3809 thy gods,H426 norH3809 worshipH5457 the goldenH1722 imageH6755 whichH1768 thou hast set up.H6966
Dan 3:8-12
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live for ever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.
Those ungrateful Chaldeans owed these men and Daniel their very lives. These same Chaldeans were ordered slain by the king for their inability to reveal Nebuchadnezzar’s dream to him. Daniel, at great personal risk, acted in haste to intervene in the King’s decree and save their lives, even telling the king the dream was revealed to him for the saving of their lives. The Chaldeans had to know why Shadrach, Meshach, and Abed-nego had been placed over them. But for these three men and Daniel, they would have died under the swords of the king’s guard.
This was a contrived plan by a jealous and prideful priesthood to rid themselves of someone who humiliated them in front of the king and the people of Babylon. What a parallel we can draw here between these Chaldeans and the Jewish priests who contrived the death of Jesus Christ unlawfully. Neither group could deny the hand of God on them in the face of the evidence but yet they allowed their jealous pride to seek the deaths of those who tried to help them. They full well knew the rage Nebuchadnezzar would exhibit over this and like tattling children bent on mischief, they hastened to inform the king of these three men’s refusal to engage in idolatry.
Chaldeans
Cf. the conduct of Daniel, Dan 2:24.
and accused: Dan 6:12, Dan 6:13, Ezr 4:12-16, Est 3:6, Est 3:8, Est 3:9, Act 16:20-22, Act 17:6-8, Act 28:22, 1Pe 4:3, 1Pe 4:4
Reciprocal: Est 3:4 – that they told Pro 30:10 – Accuse not Dan 5:4 – of gold Dan 6:4 – sought
Dan 3:8. But the three Hebrews would not prostrate themselves, for to do so would have violated Exo 20:5 which not only forbade them to serve false gods, but also prohibited them from bowing domi to them. This conduct was not overlooked by certain Chaldeans who doubtless were the officers mentioned in Chapter 2: 48 called “governors.” They came near the king to make accusations against the Jews.
Dan 3:8-12. 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 kings command, who had shared so much of the kings 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 kings business called him elsewhere, or because he had leave of absence from the king; unless we suppose that he stood so high in the kings 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 kings 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.
2. The charge against Shadrach, Meshach, and Abed-nego 3:8-12
The Chaldeans who brought charges against Daniel’s three friends were nobles, not just astrologers. The Aramaic term gubrin kasda’in makes this clear. [Note: Archer, "Daniel," p. 53.] They were in a position to profit personally from the execution of the three Jews, perhaps even to step into the government positions they occupied.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)