Daniel 3:1–30

In chapter 2 the image Nebuchadnezzar saw in his night dreams mapped out the whole course of the times of the Gentiles, just as Daniel's authoritative interpretation showed. It is therefore a general picture... After this general outline, the Spirit of God turns our attention to the moral character of the Gentile powers, seen mainly in Babylon. But what showed itself there stands for what will be seen through the whole time of Gentile rule. In other words, we are now shown what use the Gentiles will make of the power entrusted to them, for which they are responsible.

It is true that the image he had made was not an exact copy. Still, is it not serious that the first thing Nebuchadnezzar does, as far as Scripture tells us, is to order a golden image set up, so that all the peoples, the nations, and the languages might fall down and worship it? One thing at least is plain: whether the golden head of the great image gave him the idea or not, it certainly did not stop him.

If so, it only shows that if what God gives is not held with God, it will be debased to our own ends.

Nebuchadnezzar had learned from Daniel, if he had not known it before, that the God of heaven had given him his worldwide kingdom. He had even confessed that Daniel's God was "a God of gods and a Lord of kings." Yet he will use his absolute power to have a god of his own. He will force his own will on the consciences of his subjects across his vast lands, and so seize for himself the place and authority that belonged to the God of heaven alone.

Man uses the power conferred to set aside the rights of God — the One who has given the power. This, then, is the first characteristic of the times of the Gentiles, and the root of all later failure.

He will have a god of his own, a god dependent on the will of man; and, in this case, dependent on the one who holds the imperial power. This is man's wisdom. Men's religious instincts find satisfaction in connection with the supreme power. The influence of religion then binds every member of the empire into one blended mass around its head. It is the strongest bond there is, and it never looks like the use of authority... But the will of man cannot make a true god.

The image of gold that Nebuchadnezzar set up for his own glory was sixty cubits high and six cubits broad (Dan. 3). No doubt the image on the plain of Dura was meant to draw together and unify the many different religions of the mighty Babylonian empire. On pain of a terrible death, everyone had to worship the image of gold. Daniel 3 surely points forward to the even deeper and truly satanic evil of Revelation 13... Both passages show the same sad picture: pride, self-will, and proud independence of God in men set above human law.

Having set up his image, the king gathers together the political leaders of his kingdom: the princes of the royal house, the military leaders, the judges of his courts, the financiers, the counsellors. All must be present at the dedication of the image.

For the moment he was the top of the pyramid. Beneath him, holding him up, were "the satraps, the prefects, and the governors, the counselors, the treasurers, the justices, the magistrates, and all the officials of the provinces." Our chapter gives this eight-fold description of important people twice, as if to impress us with how solid that pyramid was. From this position, which looked impossible to challenge, the great king issued his decree, and it was in effect a decree defying God. And God took up the challenge through three devoted servants that He had in reserve.

History and experience show that nothing divides and breaks up nations and families as sharply as a difference in religion. On the other hand, nothing binds nations together as powerfully as unity of religion, whether it is false or true... Nebuchadnezzar seems to have recognised these facts, and he tries to secure political unity by setting up a religious unity.

The first thing the civil power sets up is idolatry. The aim is a religious unity, but it always separates the people from the true God and puts something in His place. This becomes an occasion for testing the faithfulness of God's people... This is not an unusual way with Satan. He stirs up in the civil power the desire for unity, and no motive works more powerfully on the masses than religion.

Nebuchadnezzar, the king to whom God had committed the government of the world, sets up an image of gold in the plain of Dura... Possibly the image of his dream had suggested this idolatrous image to the king. If so, it only shows that if what God gives is not held with God, it will be debased to our own ends.

Obedience to the governing authorities is a sacred duty. But we can give that obedience only inside the circle of their own lawful authority. The rulers in Jerusalem stepped outside that circle when they ordered the apostles not to teach or preach in the name of Jesus. Rulers who do that must be told what Peter and John answered: "We must obey God rather than men." Nebuchadnezzar was an absolute monarch, yet he stepped outside his own domain when he issued his decree, and claimed for himself what was due to God alone.

It is remarkable that at the beginning of the times of the Gentiles, Nebuchadnezzar, the first head, claimed for himself almost divine honours. He made a great image, and the worship of it was to set up a kind of super-religion, uniting the different religions across his wide empire... Our chapter shows us that the times of the Gentiles will end just as they began, and with what looks like greater success, for those who refuse to worship the image of the beast will be killed.

The God of Heaven granted Nebuchadnezzar much power and glory, so at once he used it to glorify himself in this gigantic golden image. Many different peoples were under his sway, each with their many gods, whom they worshipped. Now let them keep their local gods, but let them also have a kind of 'super-religion.' That would bind them together under his rule. So the herald cries out, 'O peoples, nations, and languages.'

Such conduct would make no sense at all if we did not know the subtle motives that stir and govern the human heart. It would make no sense either if we forgot that we ourselves have often used the blessings God has granted for our own profit and self-exaltation.

Imperial power is in the hands of the Gentiles. The first thing we are told of that power is that he used it to set up idolatry. He abused it, rather, to give idolatry a splendour unequalled in the old world. One thing at least is plain: whether the golden head of the great image had suggested the thought or not, at any rate it did not stop him. On the contrary, here we find him turning the authority which God had put into his hands to this frightful use.

The first thing the civil power sets up is idolatry. Its aim is a religious unity, but it always separates the people from the true God and puts something in His place. This becomes an occasion for testing the faithfulness of God's people, and the way that faithfulness shows itself... This is not an unusual way with Satan. He stirs up in the civil power the desire for unity. And no motive works on the mass of people more powerfully than the influence of religion.

The third chapter shows man taking control of the conscience. That has marked his rule wherever he has had the power for it. Nebuchadnezzar's image stands out as the one he has set up. To refuse to worship in the prescribed way is therefore rebellion against himself. Again and again, we may say, the civil power has claimed to be the religious power too, wherever it could. Freedom of conscience is a precious gift. But in our days it is a sign that absolute authority is decaying. It will not last, and will give way at last to the worst spiritual despotism the world has ever seen.

From man's point of view, this was a very simple religion. All it demanded was one act of bowing before an image, and then the matter was finished. Such a religion suited man's fallen nature perfectly. There was a magnificent image to appeal to the eye and beautiful music to charm the ear. There was one single act of bowing that was over in a moment. It cost nothing out of the purse, and it raised no question of sins to trouble the conscience.

Is it not significant that the whole trend of things in our own time is toward a common religion?... It is certain that the last head of Gentile power will do exactly what the first Gentile head attempted. Revelation 13 shows this clearly... But God cared for Shadrach, Meshach, and Abednego twenty-five centuries ago. He will know how to strengthen faithful witnesses like them in the last dreadful crisis.

The first thing the civil power sets up is idolatry. The aim is to establish one religion for everyone. But it always separates the people from the true God, and puts something else in His place. This becomes an occasion for testing the faithfulness of God's people, and the manner of it. … Satan drives the civil powers to establish unity, so that everything under their authority is well ordered and regulated.

The signal to worship the image was a burst of all kinds of music from the finest band in the king's dominions. Where religious feelings did not exist, the sweet and sensuous sounds of harmony had to produce them. How subtle the schemes of Satan! For here we really have the history of all religious music. It appeals to nature and stirs natural emotions. But the Spirit of God has no part in them, for those who worship God "must worship in spirit and truth."

From man's point of view, this was a very simple religion. All it demanded was a simple act of prostration before an image, and then the matter was at an end. Such a religion was well suited to man's fallen nature. A magnificent image appealed to the sight. Beautiful music charmed the ear. One act of bowing was over in a moment. It made no demand on the purse, and raised no question of sins to trouble the conscience.

In Daniel 3:5-15 the word is qeren and means "horn or cornet."

sumponyah. A musical instrument made of two pipes inserted into a leather bag, somewhat like the bagpipes, or the Italian sampogna. Daniel 3:5, 10, 15. It was not, like the modern dulcimer, made with strings.

The decree needs a little examination. It was the intrusion of man's will into God's domain. Obedience to the powers that be is a sacred duty. But we can give that obedience only within the circle of their own lawful authority. Sometimes rulers step outside this circle. The rulers in Jerusalem did it when they ordered the apostles not to teach or preach in the name of Jesus. They must be answered as Peter and John answered them: "We must obey God rather than men." Nebuchadnezzar was an absolute monarch. Yet when he issued his decree he stepped outside his own domain, and claimed for himself what was due to God alone.

Something remarkable happened at the beginning of the times of the Gentiles. Nebuchadnezzar, the first head, claimed almost divine honours for himself. He made a great image, and the worship of it was to set up a super-religion, uniting the different religions across his wide dominions. So he glorified himself. But a mere handful of godly Jews defied him, and he was defeated when he tried to wipe them out. … Our chapter shows us that the times of the Gentiles will end just as they began, and with even greater success, it seems. Those who refuse to worship the image of the beast will be killed. This time God will not step in to frustrate the plans of these wicked men, as He once did with Nebuchadnezzar.

The first thing the civil power sets up is idolatry. The aim is to establish a religious unity. But it always separates the people from the true God and puts something else in His place. This situation becomes a test of the faithfulness of God's people, and of the way they show it... This is not an unusual way with Satan. He stirs up in the civil power the desire for unity. And nothing moves the masses more powerfully than the influence of religion.

The decree would be easily understood: it was simple and brief, and the penalty was plain... It was, as noted before, the intrusion of man's will into God's domain. Obedience to the powers that be is a sacred duty. But we can give that obedience only within the circle of their own lawful authority. If they step outside this circle, they must be told what Peter and John answered: "We must obey God rather than men." The rulers in Jerusalem stepped outside it when they commanded the apostles not to teach or preach in the name of Jesus. Nebuchadnezzar was an absolute monarch, yet he stepped outside his own domain. When he issued his decree, he claimed for himself what was due to God alone.

From man's point of view, this was a very simple religion. All it required was a simple act of bowing down before an image, and then the matter was finished. Such a religion suited man's fallen nature perfectly. There was a magnificent image to appeal to the eye, and beautiful music to charm the ear. There was one single act of bowing that was over in a moment, that cost nothing, and that raised no question of sins to make the conscience uncomfortable. The severe penalties for refusing would hardly trouble the natural man. He would be quite ready to obey an order that asked so little.

People used furnaces for many things: smelting raw metal, refining metal in crucibles, making lime and bricks, and baking as an oven... The fiery furnace in Babylon must have been very large for four people to walk about inside it. It may have been the furnace they used for their bricks.

Seen in the light of the true God, the king's command was an outburst of gross and furious idolatry. Never before had man set up such an imposing idol. Never before had all the nations of the earth been commanded to bow down to one idol under threat of a terrible death. It was the utter denial and setting aside of the rights of God. Sadly, such is man. God put him into the place of universal power over the world, and he uses that power at once to deny God.

It is remarkable that at the beginning of Gentile supremacy men were forced, under threat of death, to worship an image. That image stood for the greatness and majesty of the first empire (Dan. 3). Now at the close of Gentile rule it is repeated. How incorrigible human nature is!

Again and again the civil power has claimed to be the religious power too, wherever it could. Liberty of conscience is a precious gift. But in our days it is the sign that absolute authority is decaying. It will not last. In the end it will give way to the worst form of spiritual tyranny the world has ever seen.

From man's point of view, this was a very simple religion. All it asked was one act of bowing down before an image, and then the matter was over. Such a religion suited man's fallen nature well. There was a magnificent image to please the eye and beautiful music to charm the ear. The bowing was over in a moment. It cost nothing, and it raised no question of sins to make the conscience uncomfortable. The harsh penalty for refusing would hardly trouble the natural man. He would be quite ready to obey an order that made such small demands.

Gold dazzles the ungodly, and fear of the great makes them slaves to man. Music too has its seductive power over the senses… Music has its charms, just as gold has its glitter. In the same way, pleasure, getting wealth, and love of praise from people trap souls today — not only the open sinner and the ungodly, but, sadly, many of the professed people of God as well.

The signal to worship the image was a burst of music. Every kind of music sounded, played by the finest band in all the king's dominions. Where religious feelings did not exist, the sweet and sensuous sounds of harmony had to produce them. How subtle are the schemes of Satan! Here we have the history of all religious music. It appeals to nature and stirs natural emotions. But the Spirit of God has no part in these, for those who worship God "must worship in spirit and truth." All these devices only deceive souls through their enjoyment of what is natural. At the same time they shut God out and hide the spiritual condition of the professed worshippers.

His empire must have been an immense mixture, made up of countless languages (see vv. 4-8) and religions. In political terms, all of them would tend to disturb the peace of his realm. So if a common religion could weld his varied territories together, it would strengthen his empire and improve the welfare of his subjects.

Seen in the light of the true God, the king's command was an outburst of gross and furious idolatry. Never before had man set up such an imposing idol. Never before had all the nations of the earth been commanded to bow down to one idol on pain of a terrible death. It was the complete denial and setting aside of the rights of God. Sadly, such is man. God put him in the place of universal power over the world, and he at once uses that power to deny God.

But there were some apart from that idolatrous crowd; very few, sadly! though no doubt there were others hidden. We may be bold enough to say there was one not mentioned here — Daniel himself. Whatever the truth about that, his three companions were not there. This made them offensive to others, all the more because their high position in the province of Babylon kept them in public view.

Is it not striking that everything in our own time is moving toward a common religion?… It is certain that the last head of Gentile power will do exactly what the first Gentile head attempted. Revelation 13 shows this clearly. Woe to the godly in those days! The flames of persecution will blaze out then more fiercely than ever before. But He cared for Shadrach, Meshach, and Abednego twenty-five centuries ago. He will know how to strengthen faithful witnesses like them in that last terrible crisis.

But there were some apart from that idolatrous throng; very few, sadly! though no doubt there were others hidden. We may be bold enough to say there was one not mentioned here — Daniel himself. However that may be, his three companions were not there. This made them offensive to others. Their position in the province of Babylon was a high one, so it exposed them to more public notice. Of course the king's displeasure fell on them.

It is striking that Daniel is not mentioned in this chapter, and that fact should encourage us. Why he is not mentioned, and where he was, is not revealed. But it is encouraging to know this: when a servant of striking courage and power is absent, God can take up servants of lesser gifts and use them with great effect.

The accusation was subtle. The accusers framed it in the way most likely to arouse the anger of the king. But its motive is very clear, and jealousy is written plainly upon it. "There are certain Jews" — men of a foreign race, from a hostile nation, among those brought here as captives, and men you have promoted over the heads of your own loyal subjects. It is these who have set themselves up against your royal command. They barely hide their hatred. Before charging the three with refusing to worship the king's image, they say, "they do not serve your gods." The king knew this well from Daniel, and he had appointed them to their posts of honour anyway. But the Chaldeans could not bear to see the servants of the true God so exalted.

We might have known nothing of it but for the "certain Chaldeans" who "came forward and maliciously accused the Jews." These Chaldean accusers bring their faithfulness to light. The wickedness and contemptible trickery of the accusers is all the more obvious when we remember one thing: they owed their lives to the faithful prayers of these very "Jews." If their God had not revealed to them the king's forgotten dream, they would already have lost their heads — "torn limb from limb," with their houses "laid in ruins" (chap. 2:5).

The enemies of these godly men, delighted to find an occasion of discrediting them before the king, approach Nebuchadnezzar with flattering phrases, and remind the king of the decree he has made and the penalty he has imposed for disobedience... They remind the king that he himself had appointed these men to the high position they held, and this was how they repaid him. They press the fact that they are not ordinary rank and file, but men set over the affairs of the main provinces — facts that would magnify their offence in the king's eyes.

The image and its dedication not only set aside the rights of God, but also trampled underfoot the consciences of men. By acting this way, the king had gone outside the circle of his own lawful authority and intruded into God's domain. This brings to the front certain God-fearing men who will obey God rather than men, whatever it costs. Here are certain Jews who are ready to obey the king within his own sphere. But they flatly refuse to obey him if he takes over the rights of God.

The first Gentile empire became idolatrous, and so will the last, as we may learn from Revelation 13. God's faithful remnant met hostility and persecution under the king of Babylon. It will meet them again under the last head of the Roman empire... So the history of Shadrach, Meshach, and Abednego is full of encouragement — above all for the Jewish remnant in the last days, and also for the saints of God in every age surrounded by the fires of persecution.

These godly men had enemies. Those enemies were delighted to find a chance to discredit them before the king. They approach Nebuchadnezzar with flattering words. They remind him of the decree he has made, and of the penalty he has set for disobedience. Then they tell him that three leading men have disregarded the king and his gods, and have refused to worship the image. They remind him that he himself had appointed these men to their high position, and this was how they repaid him.

The accusation was subtle. They phrased it in the way most likely to arouse the anger of the king. But its motive is very plain. Jealousy is written all over it. "There are certain Jews" — men of a foreign race, from a hostile nation, brought here as captives. And you promoted them over the heads of your own loyal subjects. These are the ones who have set themselves against your royal command. Hatred is barely hidden too. Before they charge the three with refusing to worship the king's image, they say, "They do not serve your gods."

But some stood apart from that idolatrous crowd. Very few, sadly, though no doubt there were others hidden. We may be bold enough to say there was one not mentioned here — Daniel himself. However that may be, his three companions were not there. This made them offensive to others, above all because their high position in the province of Babylon exposed them to more public notice. Of course the king singled them out for his displeasure.

What moved others, and brought them to their knees before the impressive image of the king, did not affect the three Hebrew witnesses at all. They refused outright to bow the knee. We might have known nothing about it except for the "certain Chaldeans" who "came forward and maliciously accused the Jews." These Chaldean accusers bring their faithfulness to light. The base wickedness and contemptible trickery of the accusers is all the clearer when we remember one thing: they owed their own lives to the faithful prayers of these very "Jews". If their God had not revealed the king's forgotten dream to them, they would already have lost their heads.

The image and its dedication not only set aside the rights of God, but also trampled the consciences of men underfoot. In acting this way, the king had stepped outside the circle of his own lawful authority. He had intruded into God's domain. This brings to the front certain God-fearing men who, whatever the cost, will obey God rather than men. Here we find certain Jews. They are ready to obey the king within his own sphere. But if he takes over the rights of God, they refuse outright.

They are the irritating substance that vexes the godless fellowship of the world. Its best-laid plans are either frustrated or spoiled by their stubbornness. They are always in the way, a brake on the wheel, or a barrier in the path of human prosperity, as men understand it. They are not governed by the same thoughts that govern the rest of men... No one can accuse them of rioting, and they do not stir up rebellion. They are quiet, inoffensive and law-abiding — as long as the law does not come between their conscience and God. If it does, their submission to it ends at once.

If the accusation was subtle, and framed in the way most likely to rouse the king's anger, its motive is very plain. Jealousy is written all over it. "There are certain Jews" — men of a foreign race, from a hostile nation, brought here as captives. You promoted them over the heads of your own loyal subjects. These are the ones who have set themselves against your royal command. The hatred is barely hidden. Before charging them with refusing to worship the king's image, they say, "They do not serve your gods."

His empire must have been an enormous mixture of countless languages and religions. In political terms, all of them would tend to unsettle the peace of his realm. So if a shared religion could weld his varied dominions together, that would strengthen his empire and promote the welfare of his subjects. Whatever his thoughts, this was the course he took. He made the magnificent image, and he decided it should serve as the god for "all the people, the nations, and the languages" under his authority.

The signal for worshipping the image was the burst of all kinds of music from the finest band in all the king's dominions. If religious feelings did not exist, sweet and sensuous sounds had to produce them. How subtle the schemes of Satan! For here we really have the history of all religious music. It appeals to nature and produces natural emotions. But the Spirit of God has no part in these, for those who worship God "must worship in spirit and truth." All these devices only deceive souls through their enjoyment of what is natural. At the same time they shut God out and hide the real spiritual condition of the professed worshippers.

From man's point of view this was a very simple religion. All it required was one act of bowing before an image, and then the matter was finished. Such a religion was well suited to man's fallen nature — a magnificent image to appeal to the eye, beautiful music to charm the ear, one single act of bowing that was over in a moment. It cost nothing, and it raised no question of sins to make the conscience uncomfortable. The severe penalties for refusing would hardly trouble the natural man. He would be quite ready to obey a command that asked so little.

Everywhere the New Testament commands submission to these, and this is to be the Christian's path in the middle of political turmoil and confusion… But suppose these authorities — emperors, kings, or magistrates — travel outside their own province, as Nebuchadnezzar did. Suppose they try to put their own will in the place of the word of God, and to force that will on the consciences of their subjects, putting themselves, in fact, in the place of God. Then, out of sheer faithfulness to God, the believer is bound to disobey, whatever it costs. The limit of his obedience to kings is obedience to God in obeying them.

Revelation 13 predicts very similar things for the end of the age, but with even more striking features. Instead of all kinds of music, the false prophet will have power to give life and speech to the image of the beast. Anyone who refuses to worship will be killed.

From man's point of view, this was a very simple religion. All it asked was one act of bowing down before an image, and then the matter was over. Such a religion suited man's fallen nature perfectly. There was a splendid image to please the eye, and beautiful music to charm the ear. The bowing was over in a moment. It cost no money, and it raised no question of sins to make the conscience uncomfortable. The harsh penalty for refusing would hardly trouble the natural man. He would be quite ready to obey an order that asked so little.

Obedience to the governing authorities is a sacred duty. But that obedience can only be given within the circle of their own lawful authority. If they step out of this circle, as the rulers in Jerusalem did when they ordered the apostles not to teach or preach in the name of Jesus, they must be told what Peter and John answered: "We must obey God rather than men." Nebuchadnezzar was an absolute monarch. Yet when he issued his decree, he stepped outside his own domain and claimed for himself what was due to God alone.

The enemies of these godly men were delighted to find a way to discredit them before the king. They come to Nebuchadnezzar with flattering words. They remind him of the decree he has made, and of the penalty he has set for disobedience. Then they tell him that three leading men have ignored the king and his gods, and have refused to worship the image. They remind the king that he himself had given these men the high position they held, and this is how they repaid him. They stress that these are not ordinary men in the ranks, but men set over the affairs of the main provinces — points that would make their offence look far worse to the king.

Furnaces were used for many purposes: smelting raw metal, refining metal in crucibles, making lime and bricks, and baking as an oven. The fiery furnace in Babylon must have been very large, for four people to walk about inside it. It may have been the furnace they used for their bricks.

The confidence of these men in God is very beautiful. Yet it does not lead, as we might expect, to their escape from the threatened penalty. Their faith is tested, and God does not appear to step in. The king is left free to carry out his wicked will. Where conscience is at stake, they stand firm against the king. Where only their bodies are at stake, they offer no resistance. They act in the spirit of the Lord's words to His disciples: "Do not fear those who kill the body, and after that have nothing more that they can do" (Luke 12:4).

There were several faithful, godly men — Shadrach, Meshach, and Abed-nego — who would not bow down to the idol. What is the result? They are cast into the burning, fiery furnace. And what does the fire do for them? It burns off all their bonds, sets them free, and puts them into the company of the Son of God. There they are in liberty. God takes care of them.

If the accusation was subtle, and framed in the way most likely to arouse the anger of the king, its motive is very clear. Jealousy is written plainly on it. "There are certain Jews" — men of a foreign race, belonging to a hostile nation. They were brought here as captives. You have promoted them over the heads of your own loyal subjects. And it is these men who have set themselves against your royal command. They hardly hide their hatred either. Before charging them with refusing to worship the king's image, they say, "They do not serve your gods." … It was a happy thing for Shadrach, Meshach, and Abednego that their accusers could find nothing against them except the law of their God.

There were some apart from that idolatrous crowd; very few, sadly, though no doubt there were others hidden. We may be bold enough to say there was one not mentioned here — Daniel himself. However that may be, his three companions were not there. This made them offensive to others. Their position in the province of Babylon was a high one, and it exposed them to more public notice. Of course the king singled them out for his displeasure.

They are faithful, and they refuse outright to acknowledge any god but their own, who is the true God… The nearer we are to the power of the world, the more likelihood there is of suffering if we are faithful.

We might have known nothing of it except for "certain Chaldeans" who "came near and accused the Jews." These Chaldean accusers bring out the faithfulness of the three. Their own base wickedness and contemptible trickery is all the more obvious when you remember one thing. They owed their lives to the faithful prayers of these very "Jews." If their God had not revealed to them the king's forgotten dream, they would already have lost their heads.

They would cunningly increase the king's anger against these "certain Jews." They did it by reminding him, in a roundabout way, of the advancement he had given them when he set them over the affairs of the province of Babylon. Truly, favours granted by the world, or asked from it, are of doubtful advantage to the faithful. They as often prove to be live bombs, or blessings hardly worth having.

They do the best they can for the country in which they live. They pray for kings and for all who exercise authority. They cannot be accused of riot, nor are they stirrers of rebellion. They are quiet, inoffensive, and law-abiding, so long as the law does not come between their conscience and God. If it does, their submission to it comes to an abrupt end. At all cost they will obey God rather than men.

Here one religion is required of everyone, set up by the king, not by God… In the last days the faithful Jews will be in the furnace of tribulation because they will not comply with the imperial religion. God will deliver them, and the nations will glorify Him: compare Revelation 13. So the first mark of Gentile supremacy is idolatry.

Jealousy and hatred may have shaped the way they made the accusation, but it was well aimed at Nebuchadnezzar's conscience. One might suppose that mentioning his promotion of the three Jews would surely bring back that eventful day. Daniel had unfolded his secret and its meaning, and Daniel's words had drawn a confession from the king's lips. But if so, all of it was forgotten in his "rage and fury" at the men who had dared to ignore his absolute and overbearing will. The knowledge God had given to Daniel had, in a way, served the king's desire. Now faithfulness to God crossed his will.

They would cunningly increase the king's anger against these "certain Jews" by quietly reminding him of the advancement he had given them by setting them over the affairs of the province of Babylon. Truly, favours the world grants, or favours we ask from it, are of doubtful advantage to the faithful. They just as often prove to be live bombs, or blessings hardly worth having. And that can be said of favours the world gives freely. So what should we think of the advantages Christians gain from it at the cost of compromise and departure from the express Word of God?

"Men," in the truest sense of that word, they proved themselves to be. We often speak of them as "the three Hebrew children," but they behaved like men before the furious king. His fierce look and his threatening words did not move them.

The Gentile ruler uses his power to set up a religion tied to the politics of the kingdom, a religion for present earthly purposes. Where this is the case, religion cannot be left between God and the conscience. It is no longer a matter of real conviction about God and His truth, and no one is free to judge the fraud. The king forces his invented worship on every subject, under penalty of death.

They do the best they can for the country in which they live. They pray for kings and for all who exercise authority. No one can charge them with riot, and they do not stir up rebellion. They are quiet, inoffensive and law-abiding, as long as the law does not come between their conscience and God. If it does, their obedience to it stops at once. At all cost they will obey God rather than men.

Now the king has gone a step further in wickedness. In setting up the image he had already set aside the rights of God, to whom worship alone is due; but now he openly defies God. This is claiming omnipotence. When man does this, his defeat is not far off. The contest is now no longer between these Jewish captives and the earthly king of kings. It is between Nebuchadnezzar and the God of gods.

It is certain that the last head of Gentile power will do exactly what the first Gentile head attempted. Revelation 13 shows this clearly. It will go hard with the godly in those days! The flames of persecution will blaze out then more fiercely than ever before. But He cared for Shadrach, Meshach and Abednego twenty-five centuries ago. He will know how to strengthen faithful witnesses like them in the last dreadful crisis.

Morally, it was a deeply impressive scene. On one side stood Nebuchadnezzar, the mightiest king the world had ever seen, surrounded by all the show and splendour of his court and kingdom. On the other side stood three men of a despised race, whatever post they held in the government at that moment. And the question about to be raised was this: who is the master of men's consciences, God or man? Nebuchadnezzar raised it himself. First he asked them if the accusation was true. Notice that he goes beyond his own decree here. He accepts the extra charge the Chaldeans had brought — that the three did not serve the king's gods.

It is sobering to see how quickly the impression on the king's mind faded. The last thing he did before setting up this image was to fall on his face before Daniel and pay him honours that were almost divine. He had even said, "It is true that your God is a God of gods and a Lord of kings, and a revealer of secrets, since you could reveal this secret." But it was another matter when he found his power challenged and his image despised, despite the burning fiery furnace.

The image and its dedication did not only set aside the rights of God; they also trampled on the consciences of men. By acting this way, the king stepped outside the circle of his own lawful authority and pushed into God's territory. This brings to the front certain God-fearing men who will obey God rather than men, whatever it costs. Here are Jews who are ready to obey the king within his own sphere, but flatly refuse to obey when he seizes the rights of God.

Impiety not only refuses to respect the conscience, but, what is worse, disallows the rights of God. Respect for the conscience is necessary enough, but the rights of God are infinitely more so. Observe the words of the king: "Who is that God that shall deliver you out of my hand?" This is impiety.

Daniel means "God is my judge." Hananiah means "Beloved of the Lord." Mishael means "Who is as God." Azariah means "The Lord is my help." These beautiful names were soon swapped for names with pagan meanings, to blot out the very memory of Jehovah. Daniel became Belteshazzar (Bel's prince). Hananiah became Shadrach (lit up by the sun-god). Mishael became Meshach (who is like Shach — Venus). Azariah became Abednego (the servant of Nego).

Yes, it was true. They were men of moral fibre, men of faith, men who had convictions. For those convictions they were ready to go into the fire, and to die if they had to, rather than violate their conscience or deny the one true God. He was their God. They prayed to Him alone, they worshipped Him alone, and they feared Him above every earthly ruler.

The New Testament everywhere commands submission to the authorities over us. This is to be the path of the Christian in the middle of political unrest and confusion... But these authorities — emperors, kings, or magistrates — may travel outside their own province, as Nebuchadnezzar did. They may try to put their own will in the place of the word of God, and to press that will on the consciences of their subjects, putting themselves, in fact, in the place of God. Then, in real faithfulness to God, and at whatever cost, the believer is bound to disobey, like these three exiles. The limit of his obedience to kings is obedience to God in obeying them.

It is solemn to see how quickly the impression on the king's mind faded. Just before this image was set up, he fell on his face before Daniel and paid him almost divine honours. He had even said, "Truly, your God is God of gods and Lord of kings, and a revealer of mysteries, for you have been able to reveal this mystery." But it was another matter when he finds his power disputed and his image despised, despite the burning fiery furnace.

In moral terms, it was a deeply impressive scene. On one side stood Nebuchadnezzar, the mightiest ruler the world had ever seen, surrounded by all the splendour and magnificence of his court and kingdom. On the other side stood three men of a despised race... And the question about to be raised was this: Who is the master of men's consciences, God or man? ... Last of all, his rage carried him beyond every limit. He dared anyone greater than himself to step in, and so claimed to be all-powerful himself... This was truly a challenge thrown down. The conflict now begun was between Nebuchadnezzar and God.

Impiety not only refuses to respect the conscience, but, what is worse, it disallows the rights of God. Respect for the conscience is necessary enough, but the rights of God are infinitely more so. Look at the words of the king: "And who is the god who will deliver you out of my hands?" (v. 15). This is impiety. It is the principle of blasphemy that marks the beast at all times and in every situation. His thought is of the power the beast has and holds. May we remember that it is God who has given it, and who overrules it!

The opening words of their answer — "our God whom we serve" — give the secret of their confidence. They knew God, and can say "our God." A true knowledge of God is the secret of power before men. Moreover, however great the position they hold before men, it is God they serve. The king had defied God when he said, "And who is the god who will deliver you out of my hands?" These faithful men calmly take up the challenge. With the confidence of faith they say, "our God... is able to deliver us from the burning fiery furnace," and further, "He will deliver us out of your hand, O king."

It is not God's way, at present, to meet power with power... Shadrach, Meshach, and Abednego never set themselves to resist Nebuchadnezzar in his wickedness... But still these godly men do not pretend that he is a false king because he sets up and enforces idolatry. For the Christian, the question is not about the king, but how he ought to behave himself. It is not his business to meddle with others. He is called to walk, relying on God, in obedience and patience. In the vast majority of everyday duties, we can obey God by obeying the laws of the land where we live.

What happened on the plain of Dura was enough to make him acknowledge only the one true God. For if the idol was a god, why did he not defend himself against those who refused to honour him? The king set out to avenge his idol. Instead he found himself facing the power of the one God he had defied, as Pharaoh once did: "And who is the god who will deliver you out of my hands?" He learns that there is One who can deliver in a wonderful way.

The opening words of their answer — "Our God whom we serve" — give the secret of their confidence. They knew God, and can say "our God." A true knowledge of God is the secret of power before men. Moreover, however great the position they hold before men, it is God they serve. The king had defied God in saying "Who is that God that shall deliver you out of my hands?" With great calmness these faithful men take up this challenge.

In the presence of the king, who never thought of serving any but himself, and who saw none but himself to serve, they say, "Our God, whom we serve." They had served the king faithfully before, because they had always served God: and they must serve God still, even if it looked like not serving the king. But they have confidence in God. "He will deliver us out of your hand, O king." This was not mere abstract truth: it was faith.

First, they asserted that their God was able to deliver them. They exalted His power. Second, they did not hide the fact that for reasons of His own He might not deliver them. And third, they stated with complete decision that if He were not pleased to deliver, they would not forsake their God by worshipping the king's golden image, in honour of gods that were false.

If God allows them to suffer a martyr's death, they are ready to accept the fiery ordeal as God's way of deliverance from the king, rather than disobey God. For them it is simply a question of obeying God or man… Obedience to the governing authorities is the plain direction of the word of God for His people. It is not for us to raise questions about how the authority is constituted, or about the character of the one who holds it; our part is to obey. But when the will of man clashes with the word of God, and seeks to force that will on our consciences, we must obey God rather than man.

In front of that fiery furnace, while they were being bound in their coats and their other garments, to be handed over to that raging fire that opened its mouth to devour them, they had the support of Almighty God; but in the furnace itself they had not only His support but His company. The cords that bound them and the men who threw them in were both burned up. The fire did nothing but set them free from their bonds.

The actual facts took place, but these facts were chosen to show what will happen in the last days… The history of Shadrach, Meshach, and Abednego is full of encouragement — especially for the Jewish remnant in the last days, but also for the saints of God in every age when surrounded by the fires of persecution… And the lesson is written large: "God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it" (1 Cor. 10:13).

First, they asserted that their God was able to deliver them. They exalted His power. Second, they did not hide the fact that for reasons of His own He might not deliver them. And third, they said with complete firmness that they would not forsake their God, even if He were not pleased to deliver. To worship the king's golden image would be to honour gods that were false. "We will not serve your gods," was their decisive word, and as a result their God greatly honoured them.

Even if God will not use His power to deliver us, we serve God Himself; we will not serve the gods of this world. Faith in the living God gives the man who walks in it a place of great dignity. These men were at that moment the object of all the attention of the Babylonian empire. What was the image then? It was forgotten. Nebuchadnezzar himself was powerless in the presence of his captives from Israel.

But if God allows them to die as martyrs, they are ready to accept the fire. They will take it as God's way of delivering them from the king, rather than disobey God. For them it is simply a question of obeying God or man.

They knew whom they had believed, and that He was able to keep them safe from the king's fury. But if it were His will, they were ready to die as martyrs for His name's sake. As another has observed, their faith and obedience were as absolute as the will of the king.

The natural man might say, "It is only a small thing the king asks. You only have to bow down once to this image. The whole thing is over in a moment, and then you are free. You need not bow down in your heart. It is quite a formal affair, and only a question of obedience to the king." But faith does not reason like this. Faith obeys God, and sees clearly that the question is God or the king. That settles the matter.

Everywhere the New Testament calls for submission to the governing authorities... But these authorities — emperors, kings, or magistrates — may travel outside their own province, as Nebuchadnezzar did. They may seek to put their own will in the place of the word of God, and to force that will on the consciences of their subjects. In doing so they put themselves in the place of God. Then, in faithfulness to God, and at whatever cost, the believer is bound to disobey, as these three exiles did. He obeys kings only so far as he can obey God in obeying them.

The king in his fury defies God. "Who is the god who will deliver you out of my hands?" God allows him to take his own way... The Hebrews are cast into the furnace, and outwardly the king's will is accomplished. But this only shows the power and faithfulness of God more brightly. He comes even into the middle of the fire, to prove how much He cares about the faithfulness of His servants. For them, the fire burns away their bonds. And they have with them One whose form is like the Son of God.

One can understand, in some measure, the anger of this arbitrary monarch. He had come up with a plan to hold the different races of his empire together. It looked likely to succeed. No one had lifted a hand or a foot against it. Then suddenly three Jews, the special favourites of the king, stood before him charged with resisting his commands. His whole scheme was now in danger. That is why, in ungovernable passion, he sent these rebels against his authority to the cruellest death anyone could devise.

Follow the story on, and notice the complete change in Nebuchadnezzar since the end of Daniel 2. Then he was on his face in front of Daniel. To fall on your face is a way of making yourself nothing. Now he is on his feet, and so full of fury that his very face was transformed with savage determination. … The mightiest men of his army were to throw them in. The judgment fell. The deed was done.

The confidence of these men in God is very beautiful. But it does not lead, as we might expect, to their escape from the threatened penalty. Their faith is tested, and God does not appear to step in. He lets the king carry out his wicked will. When it is a question of conscience, they firmly resist the king; now that it is a question of their bodies, they make no resistance.

But could the Lord not have kept His beloved servants from being thrown into the furnace? Of course. That would have been a very small matter to Him. He did not do it. It was His will that the faith of His servants should be tested. It had to be tried in the furnace. It had to pass through the most searching crucible, so that it "might be found to praise and honour and glory." Why does the refiner put a bar of gold into the furnace? Not because he thinks it worthless, but because he values it. And, as someone has said well, "His object is not merely to remove the dross, but to brighten the metal."

Having his will opposed by three captive Jews fills the king with fury. … In the end, the king's fury only adds to his defeat. The king has to learn this. His furnace can consume his own mighty men. But it cannot hurt the servants of God, if God acts for them, even when it is heated seven times.

So far the record is historical; but is it only historical? To think so would be to miss the main point of the story. … The king of Babylon hated and persecuted God's faithful remnant. The same will happen again under the last head of the Roman empire. … God may allow Satan to rage and to sift His people, but not a hair of their heads can fall without His permission. So the history of Shadrach, Meshach, and Abednego is full of encouragement. It speaks especially to the Jewish remnant in the last days. But it also speaks to the people of God in every age when the fires of persecution surround them.

To have his will opposed by three captive Jews fills the king with fury. He at once commands his servants to heat the furnace seven times hotter than usual. He appoints the strongest men of his army to bind the three captives and throw them into the furnace. As a result, the king's fury only adds to his own defeat. The king has to learn this. His furnace can consume his own mighty men. But it cannot hurt the servants of God, if God acts on their behalf. That holds even though it burns seven times hotter than usual.

The confidence of these men in God is very beautiful. But it does not lead, as we might expect, to their escape from the threatened penalty. Their faith meets the test with no visible intervention from God. The king is allowed to carry out his wicked will. When conscience is at stake, they firmly resist the king. Now that their bodies are at stake, they make no resistance. They act in the spirit of the Lord's words to His disciples: "Do not fear those who kill the body, and after that have nothing more that they can do" (Luke 12:4).

You see these men bound hand and foot, the picture of weakness. They are thrown into a furnace heated seven times hotter than usual — that is, the height of cruel power set on destroying them. Was not God magnified in their bodies?

And then the hand of God began to appear. The judgment fell, but it fell on the mightiest of Nebuchadnezzar's famous army, and not on the three defenceless Jews. The proud, godless king first saw his own mightiest men killed by the furnace he had overheated. A humiliating sight for him! Next he saw four men walking, free and unhurt, in the middle of the fire. Its very edge had killed his finest soldiers. The fire that was death to them was not only preservation but liberty to God's servants. They were flung in "bound," but now they "walk." The only things burned were their bonds, and they had a heavenly Visitor with them.

This is very clear. If the Lord had kept His servants out of the furnace by an act of power, there would have been less glory to Him. And as a result, there would have been less blessing to them. It was far better to have His presence and sympathy in the furnace than His power to keep them out of it. What glory to Him in this! And what an unspeakable privilege to them! The Lord went down and walked with His set-apart servants in the furnace their faithfulness had brought them into. They had walked with God in the king's palace; and God walked with them in the king's furnace.

The actual facts took place, but these actual facts were chosen to show what will take place in the last days… So the history of Shadrach, Meshach, and Abednego is full of encouragement. It speaks first to the Jewish remnant in the last days. But it also speaks to the saints of God in every age surrounded by the fires of persecution. Satan, as a roaring lion, is seeking whom he may devour. And the lesson is written large: "God is faithful, and He will not let you be tempted beyond your ability, but with the temptation He will also provide the way of escape, that you may be able to endure it" (1 Cor. 10:13).

'Coverings for the legs, trousers' ('hosen' and 'coats' have been swapped in the King James Version). Dan. 3:21.

There was no material for the sceptic or the unbeliever to work on. It was a real furnace, and a real flame, and the "three men" were "bound in their cloaks, their tunics, their hats, and their other garments." Everything was real.

The trust these men have in God is beautiful. Yet it does not lead, as we might expect, to their escape from the punishment they were threatened with. Their faith is tested, and God gives no sign of stepping in. He lets the king carry out his wicked will. Where conscience is at stake, they stand firm against the king. Now that their bodies are at stake, they make no resistance. They act in the spirit of the Lord's words to His disciples, when He said, "Do not fear those who kill the body, and after that have nothing more that they can do" (Luke 12:4).

We may observe that faith and obedience are as absolute as the will of the king... The king in his fury defies God. "Who is the god who will deliver you out of my hands?" God allows him to take his own way. See the effect of his headlong rage. The fierce flames he prepared for the faithful Hebrews destroy the very men who carry out his vengeance. Soldiers throw the three into the furnace, and on the surface the king has his way. But this only makes the power and the faithfulness of God shine more brightly. He comes even into the middle of the fire, to show the interest He takes in the faithfulness of His servants.

If the Lord had used His power to keep His servants out of the furnace, there would have been less glory to Him, and so less blessing to them. It was far better to have His presence and sympathy in the furnace than His power to keep them out of it. The Lord went down and walked with His devoted servants in the furnace their faithfulness had brought them into. They had walked with God in the king's palace; and God walked with them in the king's furnace.

They stood in front of that fiery furnace. Soldiers tied them in their cloaks, their tunics, their hats and their other garments, to hand them over to that raging volcano that opened its mouth to devour them. There they had the support of Almighty God. But in the furnace itself they had not only His support but His company. The cords that bound them and the men who gave them to the fire were both consumed. The fire did nothing but set them free from their bonds.

The judgment fell, but it fell on the mightiest men of Nebuchadnezzar's famous army, not on the three defenceless Jews... The fire that was death to them meant both safety and freedom for God's servants. The three were flung in "bound," but now they "walk." The only things burned up were their ropes, and they had a heavenly Visitor with them.

To have his will opposed by three captive Jews fills the king with fury. At once he commands his servants to heat the furnace seven times hotter than usual. The strongest men of his army are chosen to bind the three captives and throw them into the furnace. The result is that the king's fury only adds to his defeat. The king has to learn this. His furnace can consume his own mighty men. But it cannot hurt the servants of God, if God acts on their behalf, even when the furnace is heated seven times over.

God allows him to take his own way. His headlong rage has this effect: the fierce flames he prepared for the faithful Hebrews destroy the men who carry out his vengeance. The three Hebrews are cast into the furnace, and outwardly the king's will is done. But this only shows the power and the faithfulness of God more clearly. He comes even into the middle of the fire, to prove how much He cares about the loyalty of His servants.

What was human life to this stubborn, raging king? But God will teach him by the very contrast. What is death to His enemies cannot injure those who are under His protection. (Compare Exodus 14; Mark 16:18.)

And then the hand of God began to appear. The judgment fell, but it was on the mightiest of Nebuchadnezzar's famous army, and not on the three defenceless Jews. The first thing the proud, godless king saw was his mightiest men killed by the furnace he had overheated. A humiliating sight for him! The next thing he saw was four men walking free and unhurt in the middle of the fire. The very edges of that fire had killed his finest soldiers. The fire that was death to them was not only preservation but liberty to God's servants. They were flung in bound, but now they walk. The only things burned were their bonds, and they had a heavenly Visitor with them.

This still instructs us, for this has been God's way, and will be so still. Daniel's accusers are themselves thrown into the den they had prepared for him. And the flame of the fire killed the men who lifted up the captive Jews to throw them into the furnace. And so it is foretold of the enemies and apostates in the last days of this world's history. "Their own iniquity shall be brought upon them" (Ps. 7, Ps. 9, Ps. 10, Ps. 35, Ps. 57, Ps. 141, etc.). Satan himself, who has the power of death, is destroyed through death.

In the last days the faithful Jews will be in the furnace of tribulation, because they refuse the religion the empire demands. God will deliver them, and the nations will glorify Him: compare Rev. 13. So the first mark of rule by the non-Jewish empires is idolatry.

The confidence of these men in God is very beautiful. But it does not lead, as we might expect, to their escape from the threatened penalty. God tests their faith, and He does not appear to step in at all. He lets the king carry out his wicked will. When it is a question of conscience, they firmly resist the king. Now that it is a question of their bodies, they do not resist at all.

They are thrown into the furnace, and on the surface the king's will is done. But this only shows the power and the faithfulness of God more brightly. He comes right into the fire, to prove how much He cares about the faithfulness of His servants. For them, the fire burns away their ropes and gives them His presence — the presence of One whose form is like the Son of God. Even the king who denied His almighty power sees Him.

Could the Lord not have kept His beloved servants from being thrown into the furnace? Of course He could. It would have been a very small thing to Him. But He did not do it. He wanted the faith of His servants tested — tried in the furnace, put through the most searching fire — so that it "may be found to result in praise and glory and honor." Does the refiner put the bar of gold into the fire because he thinks it is worth nothing? No. He does it because he values it.

Then the hand of God began to appear. Judgment fell — but it fell on the strongest men of Nebuchadnezzar's famous army, not on the three defenceless Jews. The first thing the proud, godless king saw was his strongest men killed by the furnace he had heated so fiercely... That same fire meant death to them, but for God's servants it meant not only safety but freedom. They were thrown in "bound," but now they "walk." The only things burned were their ropes, and they had a heavenly Visitor with them.

It is very clear that if the Lord had used His power to keep His servants out of the furnace, there would have been less glory to Him, and so less blessing to them. It was far better to have His presence and sympathy in the furnace than His power to keep them out of it... The Lord went down and walked with His set-apart servants in the furnace their faithfulness had brought them into. They had walked with God in the king's palace, and God walked with them in the king's furnace. This was the highest moment in the whole life of Shadrach, Meshach, and Abednego.

These things really happened, but they were chosen to show what will happen in the last days. The first Gentile empire turned to idol worship, and the last one will do the same... So the history of Shadrach, Meshach, and Abednego is full of encouragement. It speaks above all to the Jewish remnant of the last days, but also to God's people in every age when the fires of persecution surround them... And the lesson is written large: "God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it" (1 Cor. 10:13).

When the king drew his sword against God, how useless it was! In the middle of this burning fiery furnace was a sight that stopped him. What was to be said of the power of Nebuchadnezzar now? What use was it to be the mightiest monarch of the world, with all the strength of his army and the grandeur of his empire around him? These men had been bound and thrown into the middle of the burning fiery furnace. They looked like the most pitiable case in his realm. But now he has to see their bonds burnt. The very thing he meant for their destruction is what set them free.

Every eye turned from the great image of gold to stare in astonishment at the three captives. What could it mean? "Three men bound!" "Four men loose!" Could it be real? Was the furnace real? Sadly, "the most mighty men in the king's army" had proved it to be real. And if they had thrown Nebuchadnezzar's image into it, it too would have proved the furnace real. There was no material for the sceptic or the unbeliever to work on. It was a real furnace, and a real flame, and the "three men" were "bound in their cloaks, their tunics, their hats, and their other garments." It was all real.

They are cast into the furnace of fire, as Daniel was afterwards into the den of lions. They would not obey Nebuchadnezzar by violating their conscience. Yet they offered no resistance to the persecution. As to their bodies, they submitted fully to his commands. And what is the result? The fire loosens them. Nothing is burnt but the chains the world had bound them with. More than that, they have the Son of God as their companion in the furnace.

God did not put out or remove the furnace. He did a greater thing: He carried them through it. Its hot breath was like the gentle breeze of a summer day on their cheeks. In the middle of it, free from every chain, yoke, and care, they walked in happy agreement with the Son of God. So their faith and faithfulness glorified God. It proved to a world that did not know Him that He can and does deliver His servants who trust in Him.

This was the true secret of the three captives walking unharmed in the middle of the fire — they were in the company of the Son of God. What can the saints not do in His company? In His company they can walk on the water (Matthew 14). In His company they can walk in the middle of the fire. This fulfils the promise made to the prophet: "When you pass through the waters, I will be with you… when you walk through fire you shall not be burned, and the flame shall not consume you" (Isaiah 43:2).

The judgment fell — but on the mightiest men of Nebuchadnezzar's famous army, not on the three defenceless Jews. The first thing the proud, irreverent king saw was his mightiest men slain by the furnace he had heated far beyond measure. A humiliating sight for him! The next thing he saw was four men walking, free and unhurt in the middle of the fire. Its outer edge had killed his finest soldiers. The fire that was death to them was not only preservation but liberty to God's servants. They were flung in "bound," but now they "walk." The fire burned nothing but their bonds, and they had a heavenly Visitor with them.

The New Translation clears that point up by showing it more correctly as "a son of the gods." What Nebuchadnezzar saw was a supernatural being that he, as a heathen king, could only describe as "a son of the gods."

Just as God might use a Balaam or a Caiaphas to speak the truth when they gave it little thought and had no fellowship with Him in it, so in this expression of the king's, "the Son of God," there seems to be amazing fitness. We cannot suppose that he entered into its meaning with understanding… He might have said, "Son of man," or "the God of Israel," or many more. But "Son of God" seems exactly suited to describe the scene… Son of man is His title as Judge, for the Father has given Him all judgment. As Son of God He gives life: He gives life in the middle of death. As Son of God, He frees those that were bound: and "if the Son sets you free, you will be free indeed." That verse seems to me a doctrinal commentary on this very scene. There was the Son, and He was making the prisoners free.

This was the true secret of the three captives walking unharmed in the middle of the fire — they were in the company of the Son of God. What can the saints not do in His company? In His company they can walk on the water (Matt. 14). In His company they can walk in the middle of the fire, so fulfilling the promise made to the prophet: "when you walk through fire you shall not be burned, and the flame shall not consume you" (Isa. 43:2).

What was the effect of the fire in their case? It only burned off their bonds, and set them free. The Lord often lets us get into the fire. Its effect is to burn off the cords that bind us — in our case often cords we have tied ourselves — and we come out free. But what have we had in the fire? A sense of the presence and company of the Lord, such as we never had before. So with the Hebrew servants, One walked with them in the furnace, and the form of that One was "like the Son of God."

The first Gentile empire became idolatrous, and so will the last, as we may learn from Rev. 13. God's faithful remnant was the object of hatred and persecution under the king of Babylon, and it will be so again under the last head of the Roman empire… But, as we read in this same book, however hot the furnace Daniel's people will be thrown into at that time, they "shall be delivered, everyone whose name shall be found written in the book"… So the history of Shadrach, Meshach, and Abednego is full of encouragement — especially for the Jewish remnant in the last days, but also for the saints of God in every age when surrounded by the fires of persecution.

Nebuchadnezzar had provoked the conflict by challenging the God of Shadrach, Meshach and Abednego. God came in and showed His power to the furious king without a word — and he is conquered! He forgot everything but the sight in front of him. He did not even feel his own public humiliation. His whole manner and expression changed as he confessed his defeat, and he walked up to the mouth of the burning fiery furnace.

He has lost some of the best men of his army. His own nobles see his humiliation. He has to accept defeat in front of the representatives of the provinces, who had gathered to honour his god of gold — a god now fit for nothing but the melting-pot.

The humbled king now admits that these three captives are the servants of the Most High God, and calls them to come out. His princes, governors, captains and counsellors must all watch the defeat of the great king who had defied the living God. They must also watch the collapse of his plan to set up one religion.

"Most High" is always the name of God used to denote Him as supreme over the earth. See what Melchizedek said to Abraham after the defeat of the kings who had carried off Lot: "Blessed be Abram by God Most High, Possessor of heaven and earth" (Genesis 14:19).

The first thing the proud, godless king saw was his mightiest men killed by the furnace he had heated far too hot. A humiliating sight for him! The next thing he saw was four men walking free and unhurt in the middle of the fire. Its outer edge alone had killed his finest soldiers. The fire that was death to them was not only preservation but liberty to God's servants. They were flung in bound, but now they walk, for the only things burned were their bonds.

This was the true secret of the three captives walking unscathed in the middle of the fire — they were in the company of the Son of God. What can the saints not do in His company? In His company they can walk on the water (Matthew 14). In His company they can also walk in the middle of the fire. This fulfils the promise made to the prophet: "When you pass through the waters, I will be with you… when you walk through fire you shall not be burned, and the flame shall not consume you" (Isaiah 43:2).

But there was a deeper reality: God was there. This changed everything. It changed the king's word; it changed the furnace into a place of high and holy fellowship; it changed Nebuchadnezzar's slaves into God's free men.

The actual facts took place. But these facts were chosen to show what will take place in the last days. God's faithful remnant suffered hatred and persecution under the king of Babylon. It will suffer the same again under the last head of the Roman empire… The history of Shadrach, Meshach and Abednego is full of encouragement — especially for the Jewish remnant in the last days, but also for the people of God in every age when surrounded by the fires of persecution.

The decree that goes out from him shows only a mind overawed by God's unexpected and wonderful intervention for His devoted servants. It shows a heart still unaffected by the mercy shown to him and his kingdom. With him the true God is as yet only one among many, though the most powerful of all.

The king's command was now obeyed, and these "servants of the Most High God" came out. The truth of their preservation — the miracle that had been done — was verified by "the satraps, the prefects, the governors, and the king's counselors." They had been gathered together, it seems, to examine whether this miraculous preservation was real...

The satraps, prefects, governors and counsellors have to bear witness themselves. The great king who had defied the living God is defeated, and his plan to make one religion for all has collapsed.

The fire sets them loose. Nothing burns except the chains the world had put on them. More than that, they have the Son of God as their companion in the furnace. God acted for His poor servants, and the result was a confession forced out of the ruling power: their God was a God who delivered His people, and who stooped to attach His name to theirs.

The Lord often lets us get into the fire. Its effect is to burn off the cords that bind us — in our case often cords we tied ourselves — and we come out free. But what have we had in the fire? A sense of the presence and company of the Lord, such as we never had before.

It is a far richer mercy to have the grace and presence of Jesus in the trial than to be delivered from it. The Lord let Shadrach, Meshach, and Abednego be thrown into the furnace. But if He did, He came down and walked with them in it. This was infinitely more gracious of Him, and more honouring to them, than if He had stepped in for them before they were thrown in.

This was the true secret of the three captives walking unharmed in the middle of the fire — they were in the company of the Son of God. What can the saints not do in His company? In His company they can walk on the water (Matt. 14). In His company they can also walk in the middle of the fire. This fulfils the promise made to the prophet Isaiah: "When you pass through the waters, I will be with you... when you walk through fire you shall not be burned, and the flame shall not consume you" (Isa. 43:2).

The miracle was so complete that their garments were not affected, not a hair of their heads singed, not even the smell of fire clinging to them. The king had to recognise the hand of God in full, and he acknowledged His mighty power. Still he went no further than knowing Him as "the God of Shadrach, Meshach, and Abednego"... He did not acknowledge Him as his own God, even though he ordered severe penalties for anyone who spoke against Him. This great man, with whom the times of the Gentiles began, still had a deeper lesson to learn.

The actual facts took place. But these facts were chosen to show what will take place in the last days. As the first Gentile empire became idolatrous, so will the last also... So the history of Shadrach, Meshach, and Abednego is full of encouragement. It encourages the Jewish remnant of the last days above all, and also the saints of God in every age who are surrounded by the fires of persecution.

So Nebuchadnezzar is faced with the living God stepping in for His faithful and beloved servants. His shameless challenge was, "who is the god who will deliver you out of my hands?" The Almighty has answered it with a blow struck full in his hard face.

So he paid honour to God, who had rescued His servants from the king's anger. And he cleared the men who, in faithfulness to "their own God," had refused to worship the image he had set up himself.

God stepped in for His poor servants. That forced a confession out of the ruling power. Their God was a God who delivered His people, and who stooped to attach His name to theirs.

And notice, further, the honour put on these men. "Then Nebuchadnezzar spoke and said, Blessed be the God of Shadrach, Meshach, and Abednego." Their names are bound up with the God of Israel. This was a high honour. They had identified themselves with the true God when it was a matter of life and death. So the true God identified Himself with them.

Faced with this great miracle, the King has to admit that God stepped in for those "who trusted in Him." He also owns that their action had "changed the king's word." He testifies that their trust in God was so strong that they had "yielded up their bodies" rather than serve or worship any God except their own God.

Yes, their bodies, not their spirits. Their bodies might be bound and burned, but their spirits were free. They did not fear those who kill the body. God was a great and present reality to them — the God of body and soul, the God of all circumstances, the God of time and eternity.

But there was a deeper reality: God was there. This changed everything. It "changed the king's word." It changed the furnace into a place of high and holy fellowship. It changed Nebuchadnezzar's slaves into God's free men.

This is the position of a believer: he yields up his body to death, so that he may serve no one but the true God.

There is progress here compared with chapter 2. He has come to respect Jehovah, and will not allow anyone to speak wrongly of Him, but still he does not know Him. He is "the God of Shadrach, Meshach, and Abednego," but not yet the God of Nebuchadnezzar.

The king then makes a decree. No people, nation or language may speak anything against the God of Shadrach, Meshach and Abed-nego. Anyone who does will be cut to pieces, and his house will be made a rubbish heap. He admits his reason: "there is no other god who is able to rescue in this way." So all nations can serve their own gods, it seems, but they must not speak against the God of these faithful men. The king's purpose to establish one religion is completely frustrated. The jealous schemes of the enemies of these captives also come to nothing. In the end these captives each receive promotion in the province of Babylon.

All the king's thoughts and plans came to nothing. Men had publicly refused the image he made, and just as publicly called it a false god. Nebuchadnezzar himself had to confess that he and his god were powerless. He had to proclaim throughout his empire that there was no god like the God of Shadrach, Meshach, and Abednego. His grand assembly had done nothing for his own purposes. Obedient subjects came from every part of his empire to accept and worship the king's idol. Yet before they scattered, a testimony rang out like a trumpet to the supremacy of the most high God.

But the king did not stop being an idolater; he did not deny his own gods. He praises the three Jews for not giving up their own religion. They would not "serve and worship any god except their own God." He owns that the God of Israel is the greatest: "there is no other god who is able to rescue in this way." But he does not disown other gods. What happened on the plain of Dura should have been enough to make him acknowledge only the one true God. For if the idol was a god, why did he not defend himself against those who refused to worship him?

There is progress here compared with chapter 2. He has come to respect the Lord, and will not allow anyone to speak wrongly of Him, but still he does not know Him. He is "the God of Shadrach, Meshach, and Abednego," but not yet the God of Nebuchadnezzar.

The decree that goes out from Nebuchadnezzar shows nothing but a mind overawed by God's unexpected and marvellous intervention for His devoted servants. It shows a heart unaffected by the mercy shown to him and his kingdom. With him the true God is so far nothing but one among many, though the most powerful of all. But God has not yet finished with this idolatrous ruler.

In Daniel 2 he paid special honour to Daniel. In Daniel 3 he commanded his subjects to honour the God of Shadrach, Meshach, and Abed-nego. Neither lasted long. It was only a passing feeling, which faded from the king's mind like the morning cloud.

The king acknowledged God's power and sent a proclamation about it throughout his kingdom. But his later history proves that he was not humbled. In the last days the faithful Jews will refuse to comply with the imperial religion. So they will be in the furnace of tribulation. They will be delivered, and God will be glorified by the nations: compare Revelation 13.

The victory granted was complete, for God not only frustrated the plans of the king, but also those of the jealous and spiteful enemies of His servants. They had meant to bring about the destruction of these faithful men, but the outcome was their further promotion and honour.

The victory granted was complete. God frustrated the designs of the king. He also frustrated the plans of the jealous and spiteful enemies of His servants. They had meant to destroy these faithful men. The outcome was their further promotion and exaltation.

And what was the result? A splendid victory! They walked through the furnace with the Son of God. They were called out of it as witnesses and servants of the Most High God. Glorious privilege! Wonderful dignity! And all of it the simple result of obedience. Suppose they had gone along with the crowd and bowed their heads in worship to the national god, just to escape the dreadful furnace. See what they would have lost!

The trial of strength in this case, as in every other, was between God and Satan. But the onlookers are countless: the ranks of heaven, the dwellers in hell, and all the peoples the proud Gentile king ruled. All this spiritual drama plays out in the province of Babylon. Its purpose is to give light to a world steeped in ignorance of the true God. That world wanted none of His ways. The light of God came into Babylon with His afflicted, downtrodden, captive people. It shone brightly in the middle of the deep darkness.

From persecutor, Nebuchadnezzar turns patron: "The king promoted Shadrach, Meshach, and Abednego in the province of Babylon." This they were not required to resist; and let us hope that it moved them from their stand towards his gods as little as his threats and his furnace of fire had done.

Christian, if you have by grace resisted the drift of modern thought against God and His truth, take care that you do not fall through its patronage. Be sure of this: the world's smiles and kisses are far more to be feared, for most of us, than its machinery of terror and force. God help us to pay attention to His encouraging word: "Be watchful, stand firm in the faith, act like men, be strong" (1 Corinthians 16:13).

So far the record is historical; but is it only historical? To think so would be to miss the main point of the story. The actual events took place, but these actual events were chosen to show what will take place in the last days... But this same book tells us more. However hot the furnace Daniel's people are thrown into at that time, everyone whose name is found written in the book will be delivered. God may allow Satan to rage and to sift His people. Even so, not a hair of their heads can fall without God's permission.