27<\/strong>. princes, governors, and captains<\/em> ] satraps, praefects<\/strong>, and<\/em> governors<\/strong>. See on Dan 3:2<\/em><\/span>.<\/p>\n counsellers<\/em> ] ministers<\/strong> ( Dan 3:24<\/em><\/span>).<\/p>\n upon whose bodies<\/em>, &c.] that<\/strong> the fire had no power<\/em> upon their bodies<\/strong>, nor was<\/em> the<\/strong> hair<\/em>, &c.<\/p>\n coats<\/em> ] either mantles<\/strong>, or trousers<\/strong> ( Dan 3:21<\/em><\/span>).<\/p>\n changed<\/em> ] viz. for the worse, a sense which the word often has in Aramaic. Cf. Dan 5:6<\/span>.<\/p>\n And the princes, governors, and captains – <\/B>Notes, Dan 3:3<\/span>.<\/P> And the kings counselors – <\/B>Notes, Dan 3:24<\/span>.<\/P> Being gathered together, saw these men – <\/B>There could be no mistake about the reality of the miracle. They came out as they were cast in. There could have been no trick, no art, no legerdemain, by which they could have been preserved and restored. If the facts occurred as they are stated here, then there can be no doubt that this was a real miracle.<\/P> Upon whose bodies the fire had no power – <\/B>That is, the usual power of fire on the human body was prevented.<\/P> Nor was a hair of their head singed – <\/B>That which would be most likely to have burned. The design is to show that the fire had produced absolutely no effect on them.<\/P> Neither were their coats changed – <\/B>On the word coats, see the notes at Dan 3:21<\/span>. The word changed means that there was no change caused by the fire either in their color or their texture.<\/P> Nor the smell of fire had passed on them – <\/B>Not the slightest effect had been produced by the fire; not even so much as to occasion the smell caused by fire when cloth is singed or burned. Perhaps, however, sulphur or pitch had been used in heating the furnace; and the idea may be, that their preservation had been so entire, that not even the smell of the smoke caused by those combustibles could be perceived.<\/P> <\/p>\n Verse 27. Upon whose bodies the fire had no pouter<\/B><\/I>] The heathens boasted that their priests could walk on burning coals unhurt; and Virgil<\/I> mentions this of the priests of Apollo of Soracte: – <\/P> Summe Deum, sancti custos Soractis Apollo!<\/P> Quem primi colimus, cui pineus ardor acervo<\/P> Pascitur; et medium, freti pietate, per ignem<\/P> Cultores multa premimus vestigia pruna.<\/P> VIRG. AEn<\/I>. xi. 785.<\/P> <\/P> O Phoebus, guardian of Soracte’s woods<\/P> And shady hills; a god above the gods;<\/P> To whom our natives pay the rites divine,<\/P> And burn whole crackling groves of hallowed pine;<\/P> Walk through the fire<\/I> in honour of thy name,<\/P> Unhurt, unsinged<\/I>, and sacred from the flame<\/I>.<\/P> PITTS.<\/P> But Varro<\/I> tells us that they anointed the soles of their feet with a species of unguent that preserved them from being burnt. Very lately a female showed many feats of this kind, putting red hot iron upon her arms, breasts, c., and passing it over her hair without the slightest inconvenience but in the case of the three Hebrews all was supernatural, and the king and his officers well knew it.<\/P> <\/p>\n Saw these men, <\/B>with great admiration, for the satisfaction of all by their sight of them, and by their smell. All the works of God are perfect, and there was nothing here wanting to make this wonderful deliverance complete. Here was a pure act of Gods omnipotence, to divide between the fire and its most intense heat, and to master any creature in the world in its height, by working against and above nature, whose utmost sphere of activity is limited by God. <\/P> <\/p>\n 27. nor . . . an hair<\/B>(Luk 12:7<\/span>; Luk 21:18<\/span>).<\/P> fire had no power<\/B>fulfillingIsa 43:2<\/span>; compare Heb11:34<\/span>. God alone is a “consuming fire” (Heb12:29<\/span>). <\/P> nor . . . smell offire<\/B>compare spiritually, 1Th5:22<\/span>.<\/P><\/p>\n And the princes, governors, and captains, and the king’s counsellors, being gathered together<\/strong>,…. Either by the order of the king, or of their own accord, to see the miracle that was wrought:<\/p>\n saw these men<\/strong>; saw them walking in the furnace, saw them come out of it at the king’s call, and saw them when they were out, and examined them thoroughly; so that they had ocular demonstration, full proof and conviction, of the truth of what was done:<\/p>\n upon whose bodies the fire had no power<\/strong>; to blister, scorch, burn, and consume them, as it has usually over the bodies of men, or any creature:<\/p>\n nor was an hair of their head singed<\/strong>; which is easily done with the weakest flame; and this must be understood of the hair of their eyebrows and beards also; see Lu 21:18<\/span>:<\/p>\n neither were their coats changed<\/strong>; neither the substance, nor form, nor colour of them, but were just as they were when cast into the furnace; the same holds good of all their other garments, their interior ones, with their turbants, shoes, and stockings:<\/p>\n nor the smell of the fire had passed on them<\/strong>; as will upon persons that stay at any time in a place where there is much fire and smoke; and especially where much combustible things are burnt, as pitch, sulphur, and the like, as in furnaces; and very probably in this, which had been so vehemently heated; and yet there was no smell of it on their garments; all which serve to make the miracle the more wonderful.<\/p>\n Daniel relates how the satraps were gathered together with the leaders, prefects, and councilors of the king. The gathering was simply a collection of numbers, and if they deliberated about anything of importance, they all agreed. And this confirms the miracle, since if they had been stupefied, how could the great power of God be proposed to the eyes of the blind? Although they were so astonished, they were not altogether foolish, And Daniel implies this by saying, they were assembled together After they had discussed the matter, he says, they came to behold that specimen of the incredible power of God. Then he enumerates many reasons, which clearly shew these three men not to have been preserved by any other means than God’s singular good will. He says, The fire had no power over their bodies then, a hair of their head was not burnt thirdly, their garments were unchanged lastly, the smell of fire had not penetrated to themselves or their garments He expresses more by the word smell than if he had simply said, — the fire had not penetrated. For fire must naturally consume and burn up whatever is submitted to it; but when not even the smell of fire has passed over any substance, the miracle is more conspicuous. Now, we understand the Prophet’s intention. On the whole, he shews how the benefit of freedom was no, small one, since Shadrach, Meshach, and Abed-nego came out of the furnace. Besides, these satraps, prefects, and. governors, were witnesses of the power of God. Their testimony would be the more valuable, as all the Jews were, spectators of this grace of God, which even they scarcely believed. But since these men were clearly and professedly enemies to true piety, they would willingly have concealed the miracle, had it been in their power. But God draws them against their wills, and compels them to be eye-witnesses, and they are thus obliged to confess what cannot be in the slightest degree doubtful. It follows- <\/p>\n 27<\/strong>. <\/strong> See note Dan 3:21<\/span>. How triumphantly was Jehovah victor when even the hair of their heads was not singed nor even their loose white trousers scorched. (Compare Isa 43:2<\/span>; Heb 11:34<\/span>, and note Dan 3:25<\/span>.) Some Jewish commentators sought to improve even this remarkable climax by saying that while their bodies were protected all their clothes had been burned away excepting this one garment.<\/p>\n Dan 3:27<\/span><\/em><\/strong>. <\/strong>The fire had no power<\/em><\/strong><\/strong> The several expressions here used are meant to shew, that not the least injury was received from the fire. The expressions rise in fine order, and the climax is beautiful. The fire not only had no prevailing power over their bodies, but neither was a hair of their head burnt, nor their flowing robes singed, nor even the smell of fire had passed on them. Compare this with Isa 43:2<\/span>. <\/p>\n Dan 3:27 And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.<\/p>\n Ver. 27. And the princes, governors, and captains.<\/strong> ] Who were more obstinate than the king, and willing to have shut the windows lest the light should shine in upon them; but that there was no withstanding it. <\/p>\n <\/p>\n Upon whose bodies the fire had no power.<\/strong> ] See on Dan 3:23<\/span> . The creatures are at a league with the saints. Job 5:22 <\/p>\n saw = kept gazing upon. <\/p>\n changed: or, discolored. <\/p>\n Dan 3:27<\/p>\n Dan 3:27 And the princes,H324 governors,H5460 and captains,H6347 and the king’sH4430 counsellors,H1907 being gathered together,H3673 sawH2370 theseH479 men,H1400 upon whoseH1768 bodiesH1655 the fireH5135 had no power,H7981 H3809 norH3809 was an hairH8177 of their headH7217 singed,H2761 neitherH3809 were their coatsH5622 changed,H8133 norH3809 the smellH7382 of fireH5135 had passedH5709 on them. <\/p>\n Dan 3:27<\/p>\n And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.<\/p>\n All the officials of Nebuchadnezzar’s empire were there to see Shadrach, Meshach, and Abed-nego after they walked out of that furnace unscathed in any way. This thing was not done in a corner. What an impact this must have made both to the unbelievers and to the children of God living in the Babylonian captivity. Bear in mind that the vast majority of them were there because of their rebellion against the one true and living God. <\/p>\n the princes: Dan 3:2, Dan 3:3, 1Sa 17:46, 1Sa 17:47, 2Ki 19:19, Psa 83:18, Psa 96:7-9, Isa 26:11, Act 2:6-12, Act 26:26 <\/p>\n upon: Isa 43:2, Heb 11:34 <\/p>\n nor was: This miraculous manifestation of Divine power was witnessed by the court and the nation, and was felt as a just punishment on the transgressors, and a signal display of mercy to Shadrach, Meshach, and Abednego, which should operate on all believers to similar acts of faith and confidence in the Lord. Mat 10:30, Luk 21:17, Luk 21:18, Act 27:34 <\/p>\n Reciprocal: Exo 3:2 – bush burned 1Ki 13:28 – the lion had Isa 33:13 – Hear Dan 6:7 – All Dan 6:23 – because Act 7:30 – in a flame<\/p>\n Dan 3:27. Such an event as this would naturally attract the attention of the leading men in the empire, and they were present when Shadrach and his companions came forth. Nor , . . hair , , . singed indicates tbe complete control that was had over the fire. To a believer in the infinite God this miracle is no greater than any other. There are no great and small miracles as far as ability is concerned, for there is nothing too hard for Him (Jer 32:17; Jer 32:27). The same God who created fire is the author of all its laws, and it would be no greater task to control those laws than to create them. These men were members of a nation that had to be sent into captivity, and in that sense they had to suffer along with their fellow citizens. But they were personally righteous and hence were entitled to the special favors that God had promised to such servants. It is important that the reader now consult the note given at 2Ki 22:17 in volume 2 of this Commentary.<\/p>\n And the princes, governors, and captains, and the king’s counselors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was a hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. 27. princes, governors, and captains ] satraps, praefects, and … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 3:27”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21845","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21845","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21845"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21845\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21845"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21845"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21845"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/P> Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"