Exegetical and Hermeneutical Commentary of Daniel 3:28
[Then] Nebuchadnezzar spoke, and said, Blessed [be] the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God.
28. spake ] answered.
Blessed, &c.] cf. the confessions in 1Ki 10:9; 2Ch 2:12.
sent his angel ] cf. Gen 24:7; Gen 24:40; Exo 33:2; Num 20:16.
changed ] i.e. frustrated: cf. Ezr 6:11-12 (‘alter’); and Psa 89:39 in the Targ., ‘thou hast altered the covenant.’
Fuente: The Cambridge Bible for Schools and Colleges
28 29. Nebuchadnezzar’s doxology, and edict of toleration.
Fuente: The Cambridge Bible for Schools and Colleges
Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach … – On the characteristic of mind thus evinced by this monarch, see the notes and practical remarks at Dan 2:46-47.
Who hath sent his angel – This proves that the king regarded this mysterious fourth personage as an angel, and that he used the phrase Dan 3:25 is like the son of God only in that sense. That an angel should be employed on an embassage of this kind, we have seen, is in accordance with the current statements of the Scriptures. Compare Excursus I. to Prof. Stuart on the Apocalypse. See also Luk 1:11-20, Luk 1:26-38; Mat 1:20-21; Mat 2:13, Mat 2:19-20; Mat 4:11; Mat 18:10; Act 12:7-15; Gen 32:1-2; 2Ki 6:17; Exo 14:19; Exo 23:20; Exo 33:2; Num 20:16; Jos 5:13; Isa 63:9; Dan 10:5-13, Dan 10:20-21; Dan 12:1.
And have changed the kings word – That is, his purpose or command. Their conduct, and the Divine protection in consequence of their conduct, had had the effect wholly to change his purpose toward them. He had resolved to destroy them; he now resolved to honor them. This is referred to by the monarch himself as a remarkable result, as indeed it was – that an Eastern despot, who had resolved on the signal punishment of any of his subjects, should be so entirety changed in his purposes toward them.
And yielded their bodies – The Greek adds here eis pur – to the fire. So the Arabic. This is doubtless the sense of the passage. The meaning is, that rather than bow clown to worship gods which they regarded as no gods; rather than violate their consciences, and do wrong, they had preferred to be cast into the flames, committing themselves to the protection of God. It is implied here that they had done this voluntarily, and that they might easily have avoided it if they had chosen to obey the king. He had given them time to deliberate on the subject Dan 3:14-15, and he knew that they had resolved to pursue the course which they did from principle, no matter what might be the results Dan 3:16-18. This strength of principle – this obedience to the dictates of conscience – this determination not to do wrong at any hazard – he could not but respect; and this is a remarkable instance to show that a firm and steady course in doing what is right will command the respect of even wicked men. This monarch, with all his pride, and haughtiness, and tyranny, had not a few generous qualities, and some of the finest illustrations of human nature were furnished by him.
That they might not serve nor worship any god, except their own God – They gave up their bodies to the flame rather than do this.
Fuente: Albert Barnes’ Notes on the Bible
Dan 3:28
Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel and delivered His servants.
The Persecuting Spirit
The occasion of these words must be too well known to be repeated in all its circumstances.
I. THE PARTICULAR CAUSE OF THE GREAT DANGER WHICH THESE MEN WERE BROUGHT INTO. They would not serve or worship any god except their own God. There is no one who has any conception of God but must allow Him to be infinite in all His attributes. But infinity implies unity; and if this being is One, Divine worship must be due to Him alone. This made God forbid the Jews the serving any of the gods of the neighbouring nations, under such severe penalties. As God showed his approbation of those Jews refusal to worship the image by the miracle He wrought in their deliverance, so, I doubt not, but He has showed so many wonders in delivering this nation so often for its constancy in the same refusal, though, in all other respects, most unworthy of the least of His mercies.
II. EXAMINE THE PRETENCES OF RELIGIOUS CRUELTY. They are, either to promote Gods glory or our neighbours good. Cruelty is not proper for either of these purposes. By Gods glory is probably meant the improving that notion of God which men have by the light of nature; or making His revealed will to be more readily embraced by them. With mankind in a state of nature, fear forced the acknowledgment of a superior being, so their worship was cruel and their manners were barbarous. When they began to settle into societies, and when they reflected upon the first cause of the benefits they enjoyed, and discovered the goodness of God, then love grew as the principle of their glad obedience, and their worship was bloodless and cheerful, and their manners innocent and endearing. The improvement of human nature consists in the notions of goodness in the Divine. But if, when men had got thus far by the light of nature, anyone should have started up and pretended to have offered violence to his neighbour, by a particular commission from God and for His glory, then love must at once have given place to fear, and human nature turned savage and wild again. Take the other pretence, that violence is intended to promote the Gospel. How contradictory and absurd is this! This is to recommend love by hatred, mercy by cruelty, and forgiveness by destruction. That which distinguishes the Gospel is its being so admirably disposed to beget love and peace, justice and charity, among all men. Here forgiveness is improved into beneficence, and humanity exalted into charity. Here injuries are returned with prayers, and curses with blessings. The Pharisees taught that it was lawful to hate enemies. The Cynics renounced all humanity. The Stoics reckoned compassion an infirmity. All other sects were deficient in this particular. But Christianity improved human nature into the likeness of the Divine. Our Lords disciples were to be distinguished from the whole world by their loving one another. And what examples did the great Master leave us? Shall men, then, dare to imprison, impoverish, and murder their brethren in the name of this Jesus? Another pretence of religious cruelty is that it may promote the good of our neighbour. This is generally disguised under the specious pretence of zeal. But true zeal ought first to be employed upon ourselves. Zeal is as necessary to the life of devotion as the natural heat is to that of the body. Religion must be a free consent of the soul; it can be acceptable to God only as it is voluntary. How can full conviction be wrought but by gentle usage, calm reasoning, and good example. The will can never be forced to give a sincere assent, after all the violence that can be offered. Beside, all error, considering the vanity of mankind, is of a nice and tender nature; it requires a great deal of management and address to make people own that they are in the wrong, especially in matters of religion. The utmost we can expect from force is an outward compliance. Violence may extort confession from the mouth, but will not hinder curses, at the same time, in the heart. It may fright people into counterfeiting, but not persuade them into believing. One particular reason against the rashness of zealous cruelty is because the good should not suffer with the evil. The true causes of religious cruelty are:
1. The pride and haughtiness of power.
2. The endeavouring to recommend ourselves to man rather than to God.
3. The opinion that such violence is meritorious for the expiation of former sins.
III. COMPARE THE DELIVERANCE MENTIONED IN THE TEXT WITH OUR OWN. These men trusted in God. (J. Adams.)
The Fiery Trial
First, the idolatry is costly. The chapter tells us of an high statue and idol of gold erected by the King of Babylon. Superstition and idolatry will be no niggard, it will spare no cost; but be expensive and sumptuous to maintain an invented and superstitious worship.
1. Nebuchadnezzar must have no petty diminutive god; six cubits in breadth, sixty cubits in height. Whats this to the infinite immensity of our God, that fills Heaven and earth?
2. It must be of metal, too, lasting and durable. A mock imitation of the true Gods eternity.
3. It must be rich and costly, all of beaten gold. Their idols, saith David, are silver and gold. It may shame us Christians, that are so basely penurious in maintaining and beautifying the worship of our God. Secondly, the erecting of this idol is done with the greatest authority. Thirdly, it is done with great pomp and solemnity. Fourthly, it is done with great content and universality. All the governors and princes of the provinces are gathered together, all engaged in this idolatrous worship. This sin of idolatry, it hath been an over-spreading evil. Fifthly, it is imposed with all strictness and severity; nay, it is pressed upon the people with cruelty and tyranny. Blood and fire and persecution, they are the great promoters of idolatry. Cruelty, tis the brand of the malignant church. Such are the enforcements of idolatry; far from the temper of true Christianity. Sixthly, notwithstanding all this violence in pressing, and this great generality of submitting to this idolatrous injunction, yet, here a few, three men, that deny their conformity, and refuse to engage themselves in this public impiety. In the greatest universality and prevailing of impiety, yet God hath some that withstand superstition and give testimony to His truth. St. Paul speaks it to another purpose, but it is true in this case also, God leaves not Himself without witness. Seventhly, upon these the penalty of the law is inflicted in all extremity.
1. Though but three.
2. They, men of great place and employment, set by the king over the affairs of the province of Babylon, useful to the State.
3. Peaceable, no raisers of sedition and tumult.
4. No blasphemers of this new-made god, but only bare refusers, and that for conscience sake.
Here is the rage of idolatry. Well, what is the success? that is extraordinary and miraculous. God gives way to these men of blood, lets them do their utmost; He saves not these three holy men by rescue, or prevention; He keeps them not from the fire, but preserves them in it. They are, like Moses his bush, burning, but not consumed, The voice of the Lord divides the flames of fire. And this deliverance, it is not secret, but conspicuous in the eye and observation of Nebuchadnezzar. So, then, this passage of Scripture reports to us a solemn testimony given by Nebuchadnezzar to this miraculous deliverance of these three holy men. And this, his testimony, will appear in three evidences and manifestations of it. First, it appears in a thankful benediction of Almighty God for this gracious deliverance (v. 28), Blessed be the God of Shadrach, Meshach, and Abed-nego. Secondly, it appears in a strict injunction and provision for His glory, prohibiting all men, upon severe penalty, to blaspheme or say anything amiss against the God of these holy men (v. 29). Thirdly, it appears in an honourable promotion and advancement of these three worthies to places of dignity and authority in the province of Babylon (v. 30). And here we have: First, The action of blessing,. together with the agent, Nebuchadnezzar. Secondly, the Object or Person to whom he ascribes this blessedness, that is, the God of Shadrach, Meshach, and Abed-nego, Thirdly, the benefit for which he blesses Him, that is, the sending of His angel to work this deliverance. And, fourthly, The motives acknowledged for which God delivered them, They are four:
I. Quia servi. They were His servants.
II. Quia confidentes. Because they trusted in Him.
III. Quia constantes. They were resolute and constant in holy profession. They changed the kings word.
IV. Quia martyres. They chose to suffer death for their God and their religion; they would rather die than dishonour Him. They yielded their bodies that they might not serve nor worship any god except their own God. They loved not their lives to death that they might be true to Him. Come we to the First, Nebuchadnezzars act of benediction and blessing, the thankful acknowledgment he makes of this great deliverance. It is much to hear praises and benedictions of God out of such a mans mouth. Well, this blessing of Nebuchadnezzar hath some sparks of humanity in it. To be glad and well pleased for the saving of mens lives, for the sparing of bloodshed, such thanksgivings are comely. To take a more particular notice of this benediction and blessing of Nebuchadnezzars, let us consider it in a double notion.
I. Let us see what was good and commendable in it.
(1) That is one thing commendable. He goes not on obstinately, nor renews his persecution; a miracle stops him, and forthwith he desisteth. He is not, as some other persecuting tyrants have been, the more enraged at this strange deliverance. That was Pharaohs impiety.
(2) He blesses God for this deliverance; he quarrels not at the miracle, as wrought by some false deity or by means of delusion. We know Pharaoh and his servants, Jannes and Jambres, withstood the miracles that Moses did work; they counted them but juggling tricks and enchantments, and would not yield to them as Divine operations. Thus did the Pharisees with our Saviours miracles; He casts out devils by Beelzebub the prince of devil. It is the usual practice of infidels to question and vilify the wonderful works of God. But this king here is more ingenuous; he speaks rightly and reverently of them.
(3) He takes notice of the miracle; doth not labour to conceal it; gives no commandment that no man should speak of it; but is forward to give an honourable testimony of it. Malice loves and labours to darken and obscure such evidences of Gods power when they make against them. Of such a spirit were the obstinate Jews. How did they set themselves to smother the glory of Christs resurrection? Say, He was stolen away while we slept, His disciples removed His body out of the grave; it was no such matter as a resurrection,
We have seen what is commendable in this benediction; but yet it hath its defects; something is wanting here in Nebuchadnezzar, more would have been expected from him.
(1) He is well pleased with their deliverance; but yet here is no sign of sorrow or remorse for his cruelty towards them, no confession of his fault. Miraculous evidences of Gods power should beget other effects in us besides wonder and admiration; they should make us reflect upon ourselves and our sins. As it was with St. Peter when Christ wrought a miracle in his ship at the great draught of fishes; what said Peter? Lord, depart from me, for I am a sinful man (Luk 5:8).
(2) He blesses God and applauds the miracle, and there he stops; but is not drawn by it to a religious conversion, to believe in that God which had wrought such great things for the deliverance of His servants. A man may be much affected with the glory of Gods works, and praise and magnify them; but if it have no other work upon us it is lost and spilt. Christ charges this defect upon the Jews. He upbraided the cities, wherein most of His mighty works were done, because they repented not. They wrought admiration, but not conversion.
(3) He blesses God in the behalf of these men, but not in his own behalf; He blesses not God that had miraculously prevented his wicked design in destroying these holy men. It is a great mercy of God to keep us from suffering evil, but it is a greater mercy of God to keep us from doing evil, that our wicked intendments do not take place. St. Paul makes his acknowledgment of both these mercies, both in delivering him from suffering evil and in preserving him from doing evil (2Ti 4:17). We have done with the benediction. Come we now, secondly, to the Person to whom it is ascribed, the Author of this deliverance; that is, the God of Shadrach, Meshach, and Abed-nego. See here, he ascribes this great work to the right Author, to the true God; doth not impute it to any false deity. It is He that sends deliverance to His people. It is He that works salvation in the midst of the earth. But yet, why doth he make this acknowledgment of God under this expression, the God of Shadrach, Meshach, and Abednego? This speech Of Nebuchadnezzars:
I. Implies three errors in him.
II. Implies three truths in itself.
(1) Conceive it as the speech of an ignorant man, of one that had no knowledge of the true God but upon this present evidence and manifestation of Him. God had other more ancient titles by which He was known. He was the God of Heaven, the Lord of the whole earth, the God of Abraham, and of Isaac, and of Jacob; that was His name for ever, this is His memorial unto all generations (Exo 3:15).
(2) This speech, proceeding from this king, it is the language of idolatry. Nebuchadnezzar hath his gods, old and new, and he supposes these men have another God by themselves, and he likes well of it.
(3) This speech, it is the language of one persisting still in his infidelity. He calls this great wonder-working God the God of Shadrach, Meshach, and Abed-nego; he doth not call him his god, for all this great evidence of His Divine majesty. He doth not abandon and cast off his former false gods. These are the errors in this speech of Nebuchadnezzars.
But look upon this speech in itself, and so it carries with it an intimation of three truths.
(1) It shows us the near relation which religion gives us to our God, it appropriates God unto His servants, makes Him to be their God in a special manner. Piety makes God to be our God, and us to be His people.
(2) This name and appellation that He is called the God of these three men; it is the honour and dignity of this their noble confession, in sticking to His service, though they die for it. They had honoured His name, and now God honours their names, puts them amongst His titles of honour. They that honour Him shall be honoured by Him. Whereas flinchers and renegades shall be forgotten, their name cast out as vile. Such worthies as these, their names shall not be blotted out of the Book of Life. He will confess their names before His father and His holy angels.
(3) This title, the God of Shadrach, Meshach, and Abed-nego, implies a new claim that God lays to these three men for working their deliverance; they are become His servants, He is become their God, by right of rescue and deliverance. New deliverances multiply and strengthen Gods title to us, as David confesses (Psa 116:16), Lord, truly I am thy servant, I am thy servant, and the son of thine hand-maiden, thou hast loosed my bonds. Come we, thirdly, to the next particular, the working of this deliverance by sending of an angel.
I. What is the mercy?–deliverance.
II. What is the minister and instrument? how is it wrought 7–by the dispatch of an angel.
I. The great work here is deliverance, and riddance of these men from a mischief and destruction. Indeed, deliverance is the work that God delights in, by which He will make Himself known to be the true God. Samuel makes it the proof of a false god, That they cannot profit or deliver 1Sa 12:21). And the prophet upbraids Amaziah for choosing those gods that could not deliver their own people out of his hands (2Ch 25:15). And this deliverance, it is the more admirable
(1) because from a present destruction. It is not by way of prevention; He keeps them not from the danger, but rescues them cut of it.
(2) Because it was a deliverance from a dreadful destruction, from a most cruel tormenting death, from the burning furnace. As is the danger, such is the deliverance.
(3) Because it was a total deliverance; not the least hurt done, not an hair of their heads perished.
II. For the instrument, it was the sending and dispatch of an angel.
(1) Admire and glorify our Gods great Majesty, who hath His glorious angels always attending, speedily dispatching His will and commands. Nebuchadnezzar hath his princes and governors, and captains and counsellors, all in attendance on him with great pomp and magnificence. Alas, what is this to the God of Shadrach, Meshach, and Abed-nego? He hath His legions of angels.
(2) See here the churchs security. The holy angels are ready to rescue and deliver them.
(3) Let the churchs persecutors see against whom they fight, against a people that can be rescued by force of angels. It should strike terror into the most potent persecutors. Fourthly, the fourth thing remarkable in this acknowledgment of Nebuchadnezzars is the motives which he alleges why God wrought this deliverance for these three men. They are four:
I. See now he speaks honourably of these men, accounts them the servants of the Most High God. Before, he esteemed them factious, refractory, turbulent men, such as will be wiser, forsooth! And this consideration, that they are His servants; it is a well-alleged motive why they are delivered, His faithful service; it is a safe protection.
1. To His servants God promises protection.
2. His servants, upon this title, they plead for protection.
II. Because they trusted in Him, therefore He delivered them. And faith hath this prevailing power with God:
(1) Because it ascribes to Him the glory of His notice and special care over us.
(2) Because it ascribes the glory of His porter to Him, that He is abundantly able to save us. These three men said confidently, Our God is able to deliver us (v. 17). Faith lays hold on Gods strength; when all help fails, then faith rolls itself upon God. This trusting in God is thus prevalent
(3) because it keeps us only to use such means for deliverance as God allows us. Infidelity will make us shift for ourselves in unlawful ways.
(4) Because it teaches us to rely on Him without limitation, neither prescribing time or way, how or when He should deliver us; but leaves all to Him in a holy submission. The third motive why God delivered them is:
III. Because they were constant in their religion. That is expressed in these words, They have changed the kings word. They would not be overborne by the kings command and so sin against God. There is greater duty and greater safety to obey God rather than man. We come to the last motive that graciously inclined God to work this deliverance; that is:
IV. They yielded their bodies that they might not serve nor worship any other god but only their own God. And the goodness of this, their pious adhering to God, will appear in two things: First, in their absolute refusal of this idolatrous command. Secondly, in their ready yielding to the penalty of it upon their refusal. First, see the fulness of their refusal.
(1) They were not enjoined any denial or renouncing of their own God , a giving-over of their religion; but only there was required of them a joint acknowledgment of another god with Him.
(2) Their piety appears in that they would not perform so much as one act of unlawful and superstitious worship, not yield to the king in doing of one idolatrous action.
(3) They refuse to do any outward bodily adoration, to honour this idol with an outward gesture by bowing or bending to it.
(4) They are not moved with the general example and concurrence of all others, can be content to be accounted singular, and bear the scorn and reproach of a dissenting multitude. No; the torrent and stream of the common practice shall not carry them to idolatry.
(5) They will not yield, though to avoid and escape an imminent and a deadly danger. So, then, will not these men join the worship of an idol together with the worship of their own God, and that not in the least degree, nor yet to avoid the greatest torment? First, this truth was typified in the Levitical law (Lev 19:1-37), where all blending and mixture of divers religions are typically forbidden. Secondly, this was represented in that destruction that God brought upon Dagon, the idol of the Philistines.
Thirdly, this mixture in religion, to serve the Lord, and yet, withal, to conform to the worship of any other god; it is contrary
(1) to the unity of God.
(2) It is contrary to His sovereignty. He is the only Ruler, the only Potentate (1Ti 6:15).
(3) This worship of any other god but only of the true God, it is contrary to the all-sufficiency of God.
(4) This joining other gods with the true God, it is opposite and contrary to the nature of religion, that leads us to the worship of one only God. God commanded His people to use one altar in sign and testimony of one God to be worshipped.
Hence it is that
(1) religion puts a bond upon us, ties us strictly to the adhering to one God alone.
(2) Religion, it is a covenant, and indenting our service, our strength, our devotion only to our God. We cannot serve God and Mammon. We have seen the refusal of these men to worship any other god but only their own God; yet one thing remains, that is their ready yielding themselves to undergo the penalty and to suffer martyrdom. They yielded their bodies, would undergo death, rather than commit idolatry.
And this, their yielding, hath four things observable in it:
(1) It is passive; they yield themselves to be put to death; they did not rush upon death by their own procurement.
(2) Their yielding their bodies, it is submissive; they yielded themselves, did not stubbornly oppose and struggle against it.
(3) Their yielding was plenary, and full. They yielded their bodies; they were not content to undergo some less sufferings, the loss of their places, which were great in the province; but they engage their lives for the honour of their God.
(4) Their suffering, it is voluntary. Yielding betokens a willing parting with and resigning up their lives. They were passive in the incurring of death, but active in the acceptance. (G. Stradling.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. Blessed be the God of Shadrach, &c.] Here is a noble testimony from a heathen. And what produced it? The intrepidly pious conduct of these three noble Jews. Had they been time-servers, the name of the true God had not been known in Babylon. What honour does the Lord put on them that are steadfast in the faith!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thus out of the mouths of blasphemers and contemners of God can the Lord ordain praise: yet all this did not draw off this king from his idolatry, for he saith,
the God of Shadrach, & c., not his God. Wonders will not work conversion till God work upon the heart, Deu 29:24. He blesseth God for four things.
1. For sending his angel to deliver his servants that trusted in him.
2. That they changed the kings commandment, i.e. frustrated it, and make it void, and convinced the king, and brought him to a better mind.
3. Therefore yielded their bodies to the fire, and to his fury, by passive obedience, rather than not obey God actively, by worshipping any false god,
4. But only the true, whom they chose to be their own God. Observe also here the power of faith, it quencheth the violence of fire, Heb 11:34; and the presence of God with his people, even in the fire, and in fiery trials, Isa 43:2; 1Pe 1:7; 4:12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. In giving some better traitsin Nebuchadnezzar’s character, Daniel agrees with Jer 39:11;Jer 42:12.
changed the king’s wordhavemade the king’s attempt to coerce into obedience vain. Have set asidehis word (so “alter . . . word,” Ezr6:11) from regard to God. Nebuchadnezzar now admits that God’slaw should be obeyed, rather than his (Ac5:29).
yielded . . . bodiesnamely,to the fire.
not servebysacrificing.
nor worshipbyprostration of the body. Decision for God at last gains the respecteven of the worldly (Pr 16:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Nebuchadnezzar spake and said,…. In the presence of his princes and prime ministers of state, and made the following confession, to the praise and glory of the true God; which was extorted from him at this time through the force of conviction; for it does not appear to be a thorough conversion; nor did he relinquish his gods, and the worship of them:
blessed be the God of Shadrach, Meshach, and Abednego; he does not call him his God, but theirs, as he had called him the God of Daniel before, Da 2:47:
who hath sent his angel, and delivered his servants that trusted in him; the fourth man he saw in the furnace he now calls an angel of God; for the Heathens had notions of some being the messengers of the gods: this seems to favour the sense of those who think an angel is designed by the fourth person; though it does not follow that a created one must be meant; for it may be understood of the Angel of God’s presence, the uncreated Angel, Jesus Christ; who, being sent by his divine Father; came and delivered these three persons from being consumed in the fire, who had in so strong a manner expressed their confidence in God, which the king now remembers and observes; see Da 3:17:
and have changed the king’s word; made it null and void, refused to obey it, knowing it was their duty to obey God rather than man; so that the king was forced to change his word, and, instead of obliging them to worship his image, blesses their God:
and yielded their bodies; freely gave them up, without any resistance, into the hands of those who were ordered by the king to take and bind them, and cast them into the furnace, to which also they readily yielded themselves: so the Septuagint and Arabic versions add, “to the fire”,
that they might not serve nor worship any god except their own God; they chose rather to deliver up themselves to death, to be burnt in a furnace, than to serve any other god than the God of Israel; such was their constancy and firmness of mind; such their attachment to the true God, and their faithfulness to him.
Fuente: John Gill’s Exposition of the Entire Bible
The impression made by this event on Nebuchadnezzar. The marvellous deliverance of the three from the flames of the furnace produced such an impression on Nebuchadnezzar, that he changed his earlier and humbler judgment (Dan 3:15) regarding the God of the Jews, and spoke now in praise of the might of this God. For at the same time he not only openly announced that He had saved (Dan 3:28) His servants, but also by an edict, issued to all the peoples of his kingdom, he forbade on pain of death the doing of any dishonour to the God of the Jews (Dan 3:29). Nebuchadnezzar, however, did not turn to the true God. He neither acknowledged Jehovah as the only, or the alone true God, nor did he command Him to be worshipped. He only declared Him to be a God who is able to save His servants as no other could, and merely forbade the despising and reviling of this God. Whoever speaks , that which is erroneous or unjust, against the God of Shadrach, etc., shall be put to death. , from , to err, to commit a fault, is changed in the Keri into , which occurs in Dan 6:5 and Ezr 4:22, and in the Targg.; but without sufficient ground, since with other words both forms are found together, e.g., , vidua , with , viduitas . According to this, in abstr. means the error; in concr., the erroneous. Hitz. finds the command partly too narrow, partly quite unsuitable, because an error, a simple oversight, should find pardon as soon as possible. But the distinction between a fault arising from mistake and one arising from a bad intention does not accord with the edict of an Oriental despot, which must be in decided terms, so that there may be no room in cases of transgression for an appeal to a mere oversight. Still less importance is to be attached to the objection that the carrying out of the command may have had its difficulties. but by such difficulties the historical character of the narrative is not brought under suspicion. As the Chaldeans in this case had watched the Jews and accused them of disobedience, so also could the Jews scattered throughout the kingdom bring before the tribunal the heathen who blasphemed their God.
Dan 3:29-30 Regarding the collocation of the words , see under Dan 3:4; and regarding the Nymid@fha and the threatened punishment, see under Dan 2:5. we regard, with the lxx, Theodot., Vulg., and old interpreters, as a fem. adverbial: , ita, as it occurs in Dan 2:10; Ezr 5:7, and Jer 10:11. The interpreting it as masculine, as this God, does not correspond with the heathen consciousness of God, to which a God perceptible by sight was more appropriate than a God invisible (Kran.). The history concludes (Dan 3:30) with the remark that Nebuchadnezzar now regarded the three men with the greatest favour. In what way he manifested his regard for them is not stated, inasmuch as this is not necessary to the object of the narrative. with , to give to any one happiness, prosperity, to cause him to be fortunate.
If we attentively consider the import of this narrative in its bearing on the history of the kingdom of God, we learn how the true worshippers of the Lord under the dominion of the world-power could and would come into difficulties, imperilling life, between the demands of the lords of this world and the duties they owe to God. But we also learn, that if in these circumstances they remain faithful to their God, they will in a wonderful manner be protected by Him; while He will reveal His omnipotence so gloriously, that even the heathen world-rulers will be constrained to recognise their God and to give Him glory.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Nebuchadnezzar Gives Glory to God; Nebuchadnezzar Honours God. | B. C. 587. |
28 Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. 29 Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. 30 Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.
The strict observations that were made, super visum corporis–on inspecting their bodies, by the princes and governors, and all the great men who were present upon this public occasion, and who could not be supposed partial in favour of the confessors, contributed much to the clearing of this miracle and the magnifying of the power and grace of God in it. That indeed a notable miracle has been done is manifest, and we cannot deny it, Acts iv. 16. Let us now see what effect it had upon Nebuchadnezzar.
I. He gives glory to the God of Israel as a God able and ready to protect his worshippers (v. 28): “Blessed be the God of Shadrach, Meshach, and Abednego. Let him have the honour both of the faithful allegiance which his subjects bear to him and the powerful protection he grants to them, neither of which can be paralleled by any other nation and their gods.” The king does himself acknowledge and adore him, and thinks it is fit that he should be acknowledged and adored by all. Blessed be thee God of Shadrach. Note, God can extort confessions of his blessedness even from those that have been ready to curse him to his face. 1. He gives him the glory of his power, that he was able to protect his worshippers against the most mighty and malign ant enemies: There is no other God that can deliver after this sort (v. 29), no, not this golden image which he had set up. For this reason there was no other god that obliged his worshippers to cleave to him only, and to suffer death rather than worship any other, as the God of Israel did, for they could not engage to bear them out in so doing, as he could. If God can work such deliverance as no other can, he may demand such obedience as no other may. 2. He gives him the glory of his goodness, that he was ready to do it (v. 28): He has sent his angel and delivered his servants. Bel could not save his worshippers from being burnt at the mouth of the furnace, but the God of Israel saved his from being burnt when they were cast into the midst of the furnace because they refused to worship any other god. By this Nebuchadnezzar was plainly given to understand that all the great success which he had had, and should yet have, against the people of Israel, which he gloried in, as he had therein overpowered the God of Israel, was owing purely to their sin: if the body of that nation had faithfully adhered to their own God and the worship of him only, as these three men did, they would all have been delivered out of his hand as these three men were. And this was a necessary instruction for him at this time.
II. He applauds the constancy of these three men in their religion, and describes it to their honour, v. 28. Though he is not himself persuaded to own their God for his and to worship him, because, if he do so, he knows he must worship him only and renounce all others, and he calls him the God of Shadrach, not my God, yet he commends them for cleaving to him, and not serving nor worshipping any other God but their own. Note, There are many who are not religious themselves, and yet will own that those are clearly in the right that are religious and are stedfast in their religion. Though they are not themselves persuaded to close with it, they will commend those who, having closed with it, cleave to it. If men have given up their names to that God who will alone be served, let them keep to their principles, and serve him only, whatever it cost them. Such a constancy in the true religion will turn to men’s praise, even among those that are without, when unsteadiness, treachery, and double dealing, are what all men will cry shame on. He commends them that they did this, 1. With a generous contempt of their lives, which they valued not, in comparison with the favour of God and the testimony of a good conscience. The yielded their own bodies to be cast into the fiery furnace rather than they would not only not forsake their God, but not affront him, by once paying that homage to any other which is due to him alone. Note, Those shall have their praise, if not of men, yet of God, who prefer their souls before their bodies, and will rather lose their lives than forsake their God. Those know not the worth and value of religion who do not think it worth suffering for. 2. They did it with a glorious contradiction to their prince: They changed the king’s word, that is, they were contrary to it, and thereby put contempt upon both his precepts and threatenings, and made him repent and revoke both. Note, Even kings themselves must own that, when their commands are contrary to the commands of God, he is to be obeyed and not they. (3.) They did it with a gracious confidence in their God. They trusted in him that he would stand by them in what they did, that he would either bring them out of the fiery furnace back to their place on earth or lead them through the fiery furnace forward to their place in heaven; and in this confidence they became fearless of the king’s wrath and regardless of their own lives. Note, A stedfast faith in God will produce a stedfast faithfulness to God. Now this honourable testimony, thus publicly borne by the king himself to these servants of God, we may well think, would have a good influence upon the rest of the Jews that were, or should be, captives in Babylon. Their neighbours could not with any confidence urge them to do that, nor could they for shame do that, which their brethren were so highly applauded by the king himself for not doing. Nay, and what God did for these his servants would help not only to keep the Jews close to their religion while they were in captivity, but to cure them of their inclination to idolatry, for which end they were sent into captivity; and, when it had had that blessed effect upon them, they might be assured that God would deliver them out of that furnace, as now he delivered their brethren out of this.
III. He issues a royal edict, strictly forbidding any to speak evil of the God of Israel, v. 29. We have reason to think that both the sins and the troubles of Israel had given great occasion, though no just occasion, to the Chaldeans to blaspheme the God of Israel, and, it is likely, Nebuchadnezzar himself had encouraged it; but now, though he is no true convert, nor is wrought upon to worship him, yet he resolves never to speak ill of him again, nor to suffer others to do so: “Whoever shall speak any thing amiss, any error (so some), or rather any reproach or blasphemy, whoever shall speak with contempt of the God of Shadrach, Meshach, and Abednego, they shall be counted the worst of malefactors, and dealt with accordingly, they shall be cut in pieces, as Agag was by the sword of Samuel, and their houses shall be demolished and made a dunghill.” The miracle now wrought by the power of this God in defence of his worshippers, publicly in the sight of the thousands of Babylon, was a sufficient justification of this edict. And it would contribute much to the ease of the Jews in their captivity to be by this law screened from the fiery darts of reproach and blasphemy, with which otherwise they would have been continually annoyed. Note, It is a great mercy to the church, and a good point gained, when its enemies though they have not their hearts turned, yet have their mouths stopped and their tongues tied. If a heathen prince laid such a restraint upon the proud lips of blasphemers, much more should Christian princes do it; nay, in this thing, one would think that men should be a law to themselves, and that those who have so little love to God that they care not to speak well of him, yet could never find in their hearts, for we are sure they could never find cause, to speak any thing amiss of him.
IV. He not only reverses the attainder of these three men, but restores them to their places in the government (makes them to prosper, so the word is), and prefers them to greater and more advantageous trusts than they had been in before: He promoted them in the province of Babylon, which was much to their honour and the comfort of their brethren in captivity there. Note, It is the wisdom of princes to prefer and employ men of stedfastness in religion; for those are most likely to be faithful to them who are faithful to God, and it is likely to be well with them when God’s favourites are made theirs.
Fuente: Matthew Henry’s Whole Bible Commentary
This, indeed, is no common confession, but the event proved how suddenly King Nebuchadnezzar was acted on by impulse, without having, the living root of the fear of God in his heart. And I repeat this again, to shew that repentance does not consist in one or two works, but in perseverance, as Paul says, —
“
If ye live in the Spirit, walk also in the Spirit.” (Gal 5:25.)
Here he requires constancy in the faithful, by which they may shew themselves to be truly born again of God’s Spirit. Nebuchadnezzar celebrated the God of Israel as if inspired by an enthusiasm, but at the same time he mingled his idols with the true God, so that there was no sincerity in him. So when the impious feel God’s power, they do not dare to proceed with obstinacy against him, but wish to appease him by a false repentance, without putting off their natural disposition. Thus we readily conclude Nebuchadnazzar to be always the same, although God extracted from him this confession, — Blessed, says he, be the God of Shadrach, Meshach, and Abed-nego! Why does he not rather speak of him as his own God? This may be excused, had he really devoted himself to the God of Israel, and abjured his former superstitions. As he does not act thus, his confession is worthless; not because he wished to obtain men’s favor or good opinion by what he said, but he deceived himself after the manner of hypocrites. He pronounces the God of Shadrach, Meshach, and Abed-nego to be blessed if he really felt this, he must at the same time curse his idols, for the glory of the one true God cannot be extolled without all idols being reduced to nothing. For how can God’s praise exist without his being solely conspicuous? If any other deity is opposed to him, his majesty is already buried in complete obscurity. Hence we may collect that Nebuchadnezzar was not touched with true repentance when he blessed the God of Israel. He adds, Who sent his angel, and delivered his servants. Here Daniel shews more clearly the absence of conversion in Nebuchadnezzar, and his failure to embrace the God of Israel, and worship him with sound and complete surrender of his affections. Why so? Because piety is always founded upon the knowledge of the true God, and this requires instruction. Nebuchadnezzar knew the God of Israel to be majestic from the display of his power, for he had such a spectacle presented to him as he could not despise, if he wished. Here he confesses that Israel’s God was mighty, since he was taught it by a miracle; but this, as I have reminded you, is not sufficient for solid piety, unless instruction is added, and occupies the first place. I allow, indeed, that miracles prepare men to believe, but if miracles only occurred without the knowledge of God being added from his Word, faith will vanish away — as the example sufficiently remarkable here sets before us. We term the faith of Nebuchadnezzar to be but momentary, because while his senses were fixed upon the miracle, he was content with the spectacle, without inquiring into the character of the God of Israel, and the bearing of his law. He was not anxious about a Mediator; hence he neglected the chief point of piety, and rashly seized upon one part of it only. We clearly observe this in many profane men, for God often humbles them, to induce them suppliantly to fly to him for safety; but meanwhile, they remain perplexed by their own senses; they do not deny their own superstitions, nor regard the true worship of God. To prove our obedience to God, we must, uphold this principle — nothing pleases him which does not spring from faith. (Rom 14:23.) But faith cannot be acquired by any miracle, or any perception of the Divine power; it requires instruction also. The miracles avail only to the preparation for piety or for its confirmation; they cannot by themselves bring men to worship the true God. This is surprising indeed, when a profane king says the angel was sent by God
It is sufficiently evident from heathen writings that something was always known about angels. This was, as it were, a kind of anticipation and previous persuasion, since all people are persuaded that angels exist, so that they had some idea of angels, although but a partial one. For, when a short time ago Daniel said the fourth appearance in the furnace was called by the king of Babylon “a son of a god,” then, as I have explained it, Nebuchadnezzar professed some belief in angels. He now says more expressly, God sent his angel As angels afford supplies to the elect and the faithful, I treat the subject here but shortly, since I am not in the habit of dwelling upon ordinary passages. It is enough for the present passage to shew how the impious, who have learnt nothing from either God himself or from piety at large, were yet imbued with these principles, since God is accustomed to use the assistance of angels to preserve his people. For this reason Nebuchadnezzar now says; the angel was sent by God to deliver his servants He next adds, who trusted in him; and this is worthy of notice, since it is added as a reason why these three men were so wonderfully preserved, through reposing all their hopes on God. Although Nebuchadnezzar was very like a log or a stone with relation to the doctrine of faith, yet God wished by means of this stone and log to instruct us, to inspire us with shame, and to reprove us of incredulity, since we are unable to conform our lives to his will, and to approach all dangers boldly, whenever it becomes necessary. For if we are thoroughly persuaded that God is the guardian of our life, surely no threats, nor terrors, nor death itself, should hinder us from persevering in our duty. But distrust is the cause of slothfulness, and wherever we deflect from a straightforward course, we deprive God of his honor, by becoming backsliders, while some want of faith betrays itself and is palpably apparent. Hence let us learn, if we wish our life to be protected by God’s hand, to commit ourselves entirely to him, since he will never disappoint us when we confide in him. We saw how doubtful about the event Shadrach, Meshach, and Abed-nego were; but their doubt did not diminish their hope and confidence. They were placed in this alternative — either God will take us from rite furnace, or, if we must die, he will preserve us for some better state, and gather us into his kingdom. Although they dared not persuade themselves that he would notice them yet they reposed their lives in the hand and care of God. Hence they are deservedly complimented by Nebuchadnezzar, when he said, — They trusted in their God, and afterwards, they changed the king’s edict, that is, reduced it to nothing, and abrogated it, because they were endued with greater power. For whoever rests in God, easily despises all mankind, and whatever is lofty and magnificent in the world. And this context is worthy of observation, since faith ought to be put as a foundation, and then fortitude and constancy must be added, with which Shadrach, Meshach, and Abed-nego were endowed; because any one who reposes upon God can never be moved aside from the discharge of his duty; and however numerous the impediments which may occur, he will be borne aloft on the wings of his confidence. He who knows God to be on his side, will be superior to the whole world, and will neither wonder at the scepter and diadems of kings, nor dread their power, but rather surpass all the majesty of the earth which may oppose him, and never to turn aside from this course.
He afterwards adds, they delivered up their bodies instead of worshipping or adoring any god except their own God. That very thing which the king is compelled to praise in these three men, at this day many who boast themselves to be Christians wish to escape. For they fancy their faith to be buried in their hearths, and bring forth no fruit of their profession. There is no doubt God wished these things to be related by his Prophet, to shew the detestable cunning of those who wish to defraud God of his lawful honor, and at the same time shelter themselves from his gaze, lest he should notice their insult. Such as these are unworthy of being convinced by the word of God, but Nebuchadnezzar is here appointed their master, censor, and judge. And we must diligently remark this, — Nebuchadnezzar praises these three, because they refused to worship any other god except their own. Why then did he mingle together a great multitude of deities? For he did not depart from his own errors and give himself up entirely to the God of Israel, and embrace his worship in its purity. Why then does he praise in others what he does not imitate? But this is far too common; for we see virtue praised and yet frozen to death, as in this instance, for many are willing to offer him lip-service. (Juvenal, Sat. 1.) Although Nebuchadnezzar seemed here to speak seriously, yet he did not consider himself; but he took away all pretext for excuse, since he could not afterwards pretend ignorance and error, after asserting with his own mouth that no other god ought to be worshipped. Hence he may cause those who now wish to be called Christians to be ashamed, unless they depart far away from all superstitions, and consecrate themselves entirely to God, and retain his worship in its sincerity. We must remember then how King Nebuchadnezzar does not simply praise the constancy of these three men, because he does not acknowledge any god, for he does reckon the God of Israel to be a true deity. Hence it follows, that all others were fictitious and utterly vain. But he spoke to no purpose, because God did not thereby touch his heart, as he usually works in his elect when he regenerates them. It follows, —
Fuente: Calvin’s Complete Commentary
(28) Have changed.Literally, have transgressed.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28, 29. This sounds like the speech of a Hebrew, not a Babylonian, and the decree (Dan 3:29; compare Dan 6:25-28) is very unlike those uncovered at Babylon; but see note Dan 3:26; Dan 4:1-3. Nebuchadnezzar’s anger now blazes as hot as his furnace against the accusers of the Hebrews (Dan 3:12) who had, as the king now thinks, so nearly made this mighty God an enemy of the empire and therefore those who shall hereafter say “anything amiss” (“any slander,” Kautzsch) against this God shall themselves perish. The doom pronounced here is not unnatural. Assurbanipal says, “I threw them into the pit, I cut off their limbs and caused them to be eaten by dogs, bears, eagles, vultures, birds of heaven and fishes of the deep.” (See also Dan 2:5.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Nebuchadnezzar spoke and said, “Blessed be the God of Shadrach, Meshach and Abednego, who has sent his supernatural agency, and delivered his servants who trusted in him, and they have changed the king’s word, and have surrendered their bodies, that they might not serve or worship any god, apart from their own God.”
Nebuchadnezzar acknowledges the power and faithfulness of their God, and the remarkable faith, trust and willingness to yield all, of the three men.
‘His supernatural agency.’ More than an angel, but similar to the idea of ‘the Angel of Yahweh’. Note also the emphasis put on their faith. They had full trusted God to do what was right even when everything seemed to be going wrong.
‘They have changed the king’s word.’ Once a sovereign lord had made a decree it was not usual for it to be altered (in the case of the Medes and Persians it could not be). These men had achieved what very few had ever done.
‘And have surrendered their bodies.’ They had not hesitated to surrender their whole existence into God’s hands, rather than worship any god but their own.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1124
THE HEBREW YOUTHS IN THE FIERY FURNACE
Dan 3:28. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshech, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the kings word, and yielded their bodies that they might not serve nor worship any god, except their own God.
A BRIGHTER example of fidelity to God than that before us is not to be found in all the records of antiquity. Nebuchadnezzar king of Babylon, full of pride and vain-glory, determined to erect an image of gold that should be worshipped as a god. The image was above thirty yards in height, and three in breadth; and all covered over with plates of solid gold. The expense of making this image must have been immense; and it puts to shame the worshippers of Jehovah, who grudge to expend their money for the promotion of his glory. The image being erected, the chief men in all the provinces of the empire were summoned to attend at the dedication of it, and, at a given signal, to how down and worship it. The three Hebrew youths mentioned in our test, having been set over different provinces, were necessitated to be present at the ceremony; but, being convinced of the sinfulness of idolatry, they would not them-selves be guilty of it. As far as they could conscientiously obey their king, they would: but where there remained no alternative but to disobey him, or offend their God, they determined to obey God rather than man.
To bring their history more fully under our view, let us notice,
I.
Their fidelity
They were certainly under great temptation to comply with the wishes of the king
[They were under far different circumstances from the rest of the governors that were assembled on this occasion. They were not merely subjects, but captives, who were entirely at the kings mercy. They were also under peculiar obligations to the king, who had educated them at his own expense, and had even invested them with authority over whole provinces of his native subjects. These considerations were calculated to operate strongly on their minds, and to render them somewhat less scrupulous than they would otherwise have been about a single infringement of the Divine law. A sense of duty to their king, and of gratitude to their benefactor, might seem to justify a small deviation from the stricter path of duty. They might possibly compare the act required of them with the con-duct of the whole Jewish nation, both priests and people: the Jews had erected idols of their own, and, of their own free-will, had worshipped them in preference to Jehovah: but these youths were brought into the situation against their will, and in their own minds intended no disrespect to the God of heaven. Were they to act as their own priests and people had done, they would doubtless be highly criminal; but could there then be any great harm in merely bowing their heads, as an act of obedience to their prince? Moreover, when every governor in the empire complied with the edict, why should they refuse; more especially since their refusal would subject them to the most cruel death, and rob them of all opportunity of benefiting their respective provinces in future?
They who know how the mind and conscience are apt to be biassed by such reasonings as these, will see, that they must of necessity present a very formidable obstacle to the preservation of integrity under such circumstances.]
But they manfully withstood the royal edict
[They would not for a moment confer with flesh and blood. No regard to their own ease or safety, no, nor to their eventual usefulness in the world, could induce them to swerve from the plain path of duty. They were offered by the king to reconsider their determination: but their minds were made up, rather to suffer any thing, than to sin against their God. The king had exultingly said, Who is that God who shall deliver you out of my hand? But they told him, that their God was able, yea, moreover, that he would deliver them out of his hand: but that, whether he would or not, they were fixed in their purpose, never to violate their conscience in bowing down to this golden idol [Note: Dan 3:16-18.].
In the midst of all this firmness, we observe not one indecorous expression; no invectives, no complaints, but simply a declaration of their affiance in God, and of their determination never to sin against him.]
How God appreciated their fidelity, we may judge from,
II.
Their recompence
The judgment threatened was, that they should be cast into a burning fiery furnace: and the command was instantly given, that it should be executed upon them. But behold how God interposed for them!
1.
Whilst it was executing
[The mightiest men in all the army were selected to execute this judgment, and to cast the offenders into the furnace, now heated seven times more than usual for their reception. The youths were bound in their clothes, that nothing belonging to them might be preserved; and they were cast into the furnace, according to the kings commandment. But, behold! the flames burst forth, and consumed every one of the executioners. This, taken in connexion with the mercy vouchsafed to these faithful youths, marked indisputably the indignation of God against the persecutors, and his approbation of those who had braved death for his sake.
Had the Hebrews died, this destruction of the soldiers would have appeared an accident: but as God appeared, during the execution, to punish his enemies, so he appeared still more visibly in behalf of his friends.]
2.
After it was executed
[The youths fell down bound into the midst of the fire: but the fire had no power to hurt them. It burned the bands by which they were tied, so that, being loosed, they could walk about; but it could not so much as singe a hair of their heads, or incommode them in the least: they could breathe, and walk, and converse as easily as in the open air. Behold too, now one like unto the Son of God, an angel, (who, I doubt not, was the Angel of the Covenant, the Lord Jesus Christ, who had often assumed the form of an angel before,) came into the furnace, and walked with them. This Nebuchadnezzar and his courtiers saw, and were beyond measure astonished at it. And how different now were the feelings of the oppressed and their oppressors! The oppressed had such communion with their Lord as they had never enjoyed before, such as was a foretaste of heaven itself: but their oppressors were filled with shame and confusion of face.
Still further did God appear for his servants,]
3.
After it was reversed
[The king himself, who had sent them into the furnace, carne to call them thence; and was constrained, in the presence of all his people, to commend their constancy, and to acknowledge the supreme dominion and power of the God of Israel. On examination of the persons of these youths, it was found, that not so much as the smell of fire had passed on them. The fire that had consumed their bands, and destroyed their persecutors, had had no power at all over them; so that the king, who had just before persecuted unto death the adherents of Jehovah, now forbade, under the severest penalties, that a single word should be spoken against him.
What a triumph was here; and how gloriously attested! and what a report must now be carried into all the provinces of the empire, by those who had been summoned to attend the ceremony!
But further, these very Hebrews were not only restored to their respective governments, but were promoted to yet higher honours, as a recompence of their fidelity to God. And how they have since been rewarded in a better world, no tongue can express, no human imagination can conceive.]
Amongst the numerous and important reflections which this subject suggests, consider,
1.
What a mercy it is that we enjoy civil and religious liberty!
[We have no power over us to make such cruel edicts: we are not subject to the decrees of a capricious tyrant: we all can worship God according to our conscience, without restraint. There are, it is true, some small sacrifices made by those who choose to dissent from the established mode of worship; but they are small indeed, and required only with a view to the welfare of the State: they are such as no man who is of a spiritual and heavenly mind feels in the least burthensome. [Note: These are now put aside by the repeal of the Test Act in 1828.] In fact, there is no sacrifice at all, except of a negative kind: all are at liberty to serve God in their own way: the infidel, the Socinian, and the idolatrous Papist, are as free to follow the dictates of their conscience, as the servant and worshipper of our Incarnate God. Let us be thankful for this inestimable privilege. It is not universally so even in what is called the Christian world: there is yet in existence the Popish Inquisition, which is little else than a repetition of Nebuchadnezzars ediet; and which shews us, how necessary those very tests are, to which we have before alluded: for, were the Papists once to regain the ascendant in this country, we should yet again be subjected to all the bloody edicts of former days. O let us bless our God, that the rights of conscience are respected amongst us; and that, in relation to the object or manner of our worship, we are left to stand or fall to our own Master!]
2.
What a mercy it is, if we are under the influence of divine grace
[The whole mass of the Babylonish courtiers, being under no divine influence, complied at once with the order that was issued. So it is with men amongst ourselves. Whatever has the sanction of the great, whether it be good or bad, is followed; and no one dares to stem the torrent of iniquity which overflows the land. But men who are renewed in the spirit of their minds, will not be conformed to this present evil world: on the contrary, they are transformed in the renewing of their minds, and they prove in their conduct what is the good, and perfect, and acceptable will of God. What the principle is by which they are actuated, may be seen in the history before us: By faith it was, that these pious youths were enabled to quench the violence of fire [Note: Heb 11:33-34.]. And if faith was so powerful under that dispensation, when the object of faith was so indistinctly and partially revealed, what shall it not effect, now that the Sun of Righteousness is shining in its meridian splendour, and the full glory of God is displayed in the face of Jesus Christ? Seek then to have this grace formed in your hearts: it is the root from whence all other graces proceed: it is faith that works by love, and purifies the heart, and overcomes the world. Live in the exercise of this grace, and all the persuasions or terrors of the world will lose their force.]
3.
What a mercy it is to have God for our God!
[If once we possess this blessing, we need never fear what either men or devils can do against us. If we are persecuted for righteousness sake, we need not be concerned about it; for our God will come and walk with us in the fire, and make the wrath of our enemies the occasions of richer Communications of his love. He has said, When thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee; for I am the Lord thy God, the Holy One of Israel, thy Saviour [Note: Isa 43:2-3.]. If our afflictions for his sake abound, our consolations through him shall much more abound: and in due season he will bring us forth out of the furnace, purified as gold. But oh! what a furnace awaits our impenitent persecutors! Who can conceive what a lake that is which burneth with fire and brimstone, into which all the ungodly shall be cast; and what it will be to dwell with ever-lasting burnings? But for the faithful servants of Jehovah there is reserved an eternal weight of glory proportioned to the light and momentary afflictions which they here endured. Fear not then, any of you, to give yourselves up to God, or to encounter the wrath of man for his sake; for them that honour him, he will honour. Only be faithful unto death, and lie will give you a crown of life.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Dan 3:28 [Then] Nebuchadnezzar spake, and said, Blessed [be] the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God.
Ver. 28. Then Nebuchadnezzar spake. ] Being convinced, but not converted, as appeareth by the next chapter, whatever Augustine and others charitably thought to the contrary. A wicked man may pray and praise God extemporally. Job 27:10
And have changed the king’s word.] Chald., Secundo loco habuerunt. They have preferred God’s word before it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Dan 3:28-30
28Nebuchadnezzar responded and said, Blessed be the God of Shadrach, Meshach and Abed-nego, who has sent His angel and delivered His servants who put their trust in Him, violating the king’s command, and yielded up their bodies so as not to serve or worship any god except their own God. 29Therefore I make a decree that any people, nation or tongue that speaks anything offensive against the God of Shadrach, Meshach and Abed-nego shall be torn limb from limb and their houses reduced to a rubbish heap, inasmuch as there is no other god who is able to deliver in this way. 30Then the king caused Shadrach, Meshach and Abed-nego to prosper in the province of Babylon.
Dan 3:28-29 This statement is very similar to Dan 2:46-48. It is an outburst of a fearful polytheist in the face of the power of God. It is not Nebuchadnezzar’s confession of faith.
Dan 3:28 who put their trust in Him Not only is the One True God emphasized, but also the need for personal, active trust in Him (cf. Isa 26:3-4)!
Dan 3:29 shall be torn limb from limb This was an ancient form of execution, as was being burned (cf. Dan 2:5; 1Sa 15:33).
their houses reduced to a rubbish heap This was also an ancient form of punishment and shame (cf. Dan 6:11).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why were the Chaldeans of Dan 3:8 out to get the Hebrew youths?
2. Was the image political or religious?
3. What are the implications of Dan 3:17-18 for our lives?
4. Who was the fourth person in the flames?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Dan 3:28
Dan 3:28 Then NebuchadnezzarH5020 spake,H6032 and said,H560 BlessedH1289 be the GodH426 ofH1768 Shadrach,H7715 Meshach,H4336 and Abednego,H5665 whoH1768 hath sentH7972 his angel,H4398 and deliveredH7804 his servantsH5649 thatH1768 trustedH7365 inH5922 him, and have changedH8133 the king’sH4430 word,H4406 and yieldedH3052 their bodies,H1655 thatH1768 they might notH3809 serveH6399 norH3809 worshipH5457 anyH3606 god,H426 exceptH3861 their own God.H426
Dan 3:28
Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God.
Nebuchadnezzar asked Shadrach, Meshach, and Abed-nego before they were thrown into the furnace, “who is that God that shall deliver you out of my hands?” He got his answer and it made such an impression on him that he blessed the one true and living God who delivered His servants who:
1) “Trusted in Him”
They demonstrated this by opposing the king who they knew would execute them for their refusal, trusting their all to God whether He chose to deliver them or not. That is the epitome of trust; the willingness to die before transgressing the will of God. The Christians in the first century were going to need this example of trust in about 700 years.
2) “Changed the king’s word”
The king decreed their execution for their refusal to worship the golden statue. The king’s word was not fulfilled.
3) “Yielded their bodies”
They refused to worship the idol no matter what the consequences. They yielded their physical bodies to the consequences of Nebuchadnezzar’s decree rather than practice idolatry in transgression of God’s will. God could either choose to deliver them or choose to save them from the fire. It made no difference either way to Shadrach, Meshach, and Abed-nego because they were determined to obey God in either event.
4) “that they might not serve nor worship any god, except their own God
Nebuchadnezzar now knew that the God these men served was the “most high” and that He demanded of His servants that they serve no God but Him. He was an eyewitness to the power of God and He was allowed to see the Son of God in a pre-incarnate form walking with the men he had thrown into the fiery furnace. Nebuchadnezzar was a religious man, but he believed in a multiplicity of gods rather than the one true and living God. This event proved to Nebuchadnezzar that God was most high, and that his servants could not serve other gods no matter what. And being a religious man, he respected the will of God and the wishes of the faithful Israelites to serve nor worship any god, “except their own God”.
Fuente: Old and New Testaments Restoration Commentary
angel
(See Scofield “Heb 1:4”)
Fuente: Scofield Reference Bible Notes
Blessed: Dan 2:47, Dan 4:34, Dan 6:26, Gen 9:26, Ezr 1:3, Ezr 7:23-28
hath sent: Dan 3:25, Dan 6:22, Dan 6:23, Gen 19:15, Gen 19:16, 2Ch 32:21, Psa 34:7, Psa 34:8, Psa 103:20, Isa 37:36, Act 5:19, Act 12:7-11, Heb 1:14
that trusted: 1Ch 5:20, 2Ch 20:20, Psa 22:4, Psa 22:5, Psa 33:18, Psa 33:21, Psa 34:22, Psa 62:8, Psa 84:11, Psa 84:12, Psa 146:5, Psa 146:6, Psa 147:11, Isa 26:3, Isa 26:4, Jer 17:7, Jer 17:8, 2Co 1:9, 2Co 1:10, Eph 1:12, Eph 1:13, 1Pe 1:21
and have: Ezr 6:11, Act 4:19
yielded: Rom 12:1, Rom 14:7, Rom 14:8, Phi 1:20, Heb 11:37, Rev 12:11
serve: Dan 3:16-18, Exo 20:5, Mat 4:10
Reciprocal: Gen 24:40 – will Gen 31:29 – the God 1Ki 8:42 – For they shall 1Ki 13:28 – the lion had 2Ch 13:18 – relied Ezr 7:26 – whosoever Psa 37:40 – the Lord Psa 97:10 – delivereth Psa 145:6 – And men Pro 16:20 – whoso Pro 29:25 – whoso Eze 36:23 – and the heathen Dan 3:15 – and who Dan 3:29 – amiss Dan 6:16 – Thy God Dan 6:20 – is Nah 1:7 – that Act 12:11 – that the Act 16:17 – the servants Act 27:23 – and Rom 6:13 – but yield 1Ti 4:10 – because Rev 22:6 – sent
Fuente: The Treasury of Scripture Knowledge
Dan 3:28. We have no evidence that Nebuchadnezzar ever ceased to be an idolater, but be was led to believe that the one god whom the Hebrews worshiped was superior to others. And he understood that the deliverance of the three Hebrews was in reward for their refusal to worship any god but their own.
Fuente: Combined Bible Commentary
Dan 3:28. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, &c. So Darius offers up his acknowledgments to the God of Dan 6:26, looking upon him as superior to other gods, but not as the only true God. Who hath sent his angel Thus Daniel ascribes his deliverance from the lions to an angel, Dan 6:22; and delivered his servants that trusted in him That confided in his power, love, and faithfulness, that he would stand by and support them in their time of trial, and either bring them out of the fiery furnace back to their place on earth, or lead them through it forward to their place in heaven; and in this confidence became fearless of the kings wrath, and regardless of their own lives. And have changed the kings word Have rendered his command of none effect, God having himself suspended the execution of it; and yielded their bodies To expected torture and death; that they might not serve, &c. That is, rather than they would consent to serve any god, except their own God Or, any false god: all gods, but Jehovah, being false pretenders to divinity. By this miracle Nebuchadnezzar was plainly given to understand, that all the great success which he had had, and should yet have against the Jews, and in which he gloried, as if he had therein overpowered their God, was purely owing to their sin; that if the body of that nation had faithfully adhered to their own God, and the worship of him only, as these three men did, they would all have been delivered out of his hands, as these three men were. And this was a necessary instruction for him at this time.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:28 [Then] Nebuchadnezzar spake, and said, {m} Blessed [be] the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God.
(m) He was moved by the greatness of the miracle to praise God, but his heart was not touched. And here we see that miracles are not sufficient to convert men to God, but that doctrine most chiefly be joined with them, without which there can be no faith.
Fuente: Geneva Bible Notes
6. The consequences of God’s deliverance 3:28-30
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Nebuchadnezzar’s acknowledgment of Yahweh’s superior power was an advance upon his earlier tribute to Yahweh’s ability to reveal mysteries (Dan 2:47). The pagans believed that the gods used messengers to carry out their will. Evidently the king viewed the fourth person in the furnace as a messenger from Yahweh. This deliverance made Shadrach, Meshach, and Abed-nego’s God superior to all others in Nebuchadnezzar’s eyes. He had to acknowledge Yahweh’s sovereignty over his own god, Nebo, in this respect. Therefore he issued a decree ordering everyone to respect Yahweh and to say nothing against Him.
Nebuchadnezzar’s ability to cancel one of his laws and replace it with another is an evidence of the might of his personal power. Rulers of the Medo-Persian Empire, which replaced the Babylonian Empire (cf. Dan 2:38-39), could not do this; it was impossible for them to override a previously written law (cf. Dan 6:8; Dan 6:12; Dan 6:15; Est 1:19). Nebuchadnezzar made Judaism a recognized religion with rights to toleration and respect. [Note: Goldingay, p. 75.] His edict may have been responsible in part for the fairly comfortable conditions under which the Israelites lived in Babylonian exile.
This chapter began with Nebuchadnezzar intending to unite his kingdom under one religion (Dan 3:5), but it ends with him acknowledging Yahweh’s sovereignty and permitting His worship. This does not necessarily mean, of course, that Nebuchadnezzar abandoned his pagan polytheism and cast himself wholly on Yahweh in saving faith, though some interpreters have concluded that he did come into a saving relationship with Yahweh. [Note: E.g., Dyer, in The Old . . ., p. 709.]