Verse-by-Verse Bible Commentary
Daniel 3:30

Clarke's Commentary

Verse Daniel 3:30. Then the king promoted, &c. — He restored them to the offices which they held before the charge of disobedience and treason was brought against them.

At the end of this verse the Septuagint add, "And he advanced them to be governors over all the Jews that were in his kingdom." This may be the meaning of the latter verse. They were more likely to be set over the Jews than over the Chaldeans.

Bridgeway Bible Commentary

Saved from the fiery furnace (3:1-30)

Within Nebuchadnezzar’s kingdom were people of many races, languages and religions. In a plan to create greater unity among these people, Nebuchadnezzar made a huge image as a national religious symbol, and demanded that all citizens, great and small, bow before it. He set up the image in open plain country where it could be seen from afar, then called all the leading officials from the country areas to a dedication ceremony (3:1-3). He gave instructions concerning the ritual to be followed in worshipping the image, and laid down the penalty for any who disobeyed (4-7).
Some Babylonian officials were jealous of the three Jews who had been recently appointed as provincial administrators. When they saw that the Jews refused to bow to the image, they were pleased to have an opportunity to bring accusations against them before Nebuchadnezzar (8-12). The king found it difficult to believe that people he had recently honoured would be so ungrateful and rebellious. Although he was furious with them, he gave them another chance, warning them that no God could save them once they were thrown into a fiery furnace (13-15).
The three men again refused to obey. They had no doubt that if the sentence against them was carried out, God could save them if he so chose. Whether he would save them, they were not sure. Either way, they were determined not to worship the king’s image and were prepared to accept the consequences (16-18).
Nebuchadnezzar, now in a rage, had the men bound and thrown into a fiery furnace (19-23). His rage quickly turned to fear when he saw that God sent his heavenly messenger to save them (24-25). The whole experience humbled Nebuchadnezzar. He praised the Jews’ God, and issued a decree that gave the Jews religious freedom and protected them from further persecution. He also gave the three men higher positions in his government (26-30).

Coffman's Commentaries on the Bible

"Nebuchadnezzar spake and said, Blessed be the god of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and have yielded their bodies, that they might not serve nor worship any god, except their own God. Therefore I make a decree, that every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort. Then the king promoted Shadrach, Meshach, and Abed-nego in the province of Babylon."

THE RESULTS OF THE MIRACLE

What a blessing this decree of Nebuchadnezzar must have been to the Jews throughout their captivity! Right here is the secret of why they were able to return; and the absence of such a wonder upon behalf of the Northern Israel who went captive into Assyria is exactly why they were never able to go back to Jerusalem. Thus this great miracle was a vital link in the long chain of God's dealings with the apostate human race, and also a very necessary one, in the achievement of God's purpose of redemption.

The Septuagint (LXX) adds the following to this last verse: "and advanced them, and gave them authority to rule over all the Jews who were in his kingdom."Footnote is not available This additional information does not appear in our text; but there would appear to be no grounds for not believing the truth of it. Adam Clarke accepted these words as valid; because, as he said, "It was more likely that the Jews would have been set over other Jews than over the Chaldeans."Footnote is not available

Barnes' Notes on the Whole Bible

Then the king promoted Shadrach ... - Margin, “made to prosper.” The Chaldee means no more than “made to prosper.” Whether he restored them to their former places, or to higher honors, does not appear. There would be, however, nothing inconsistent with his usual course in supposing that he raised them to more exalted stations.

In the province of Babylon - See the notes at Daniel 2:49. The Greek and the Arabic add here, “And he counted them worthy to preside over all the Jews that were in his kingdom.” But nothing of this is found in the Chaldee, and it is not known by whom this addition was made.

In the Vulgate and the Greek versions, and in some of the critical editions of the Hebrew Scriptures (Walton, Hahn, etc.), the three first verses of the following chapter are subjoined to this. It is well known that the divisions of the chapters are of no authority, but it is clear that these verses belong more appropriately to the following chapter than to this, as the reason there assigned by the monarch for the proclamation is what occurred to himself Daniel 3:2, rather than what he had witnessed in others. The division, therefore, which is made in our common version of the Bible, and in the Syriac and the Arabic, is the correct one.

Practical Remarks

I. The instance recorded in this chapter Daniel 3:1-7 is not improbably the first case which ever occurred in the world of an attempt to produce “conformity” in idolatrous worship by penal statute. It has, however, been abundantly imitated since, alike in the pagan and in the nominally Christian world. There are no portions of history more interesting than those which describe the progress of religious liberty; the various steps which have been taken to reach the result which has now been arrived at, and to settle the principles which are now regarded as the true ones. Between the views which were formerly entertained, and which are still entertained in many countries, and those which constitute the Protestant notions on the subject, there is a greater difference than there is, in regard to civil rights, between the views which prevail under an Oriental despotism, and the most enlarged and enlightened notions of civil freedom. The views which have prevailed on the subject are the following:

1. The “general” doctrine among the pagan has been, that there were many gods in heaven and earth, and that all were entitled to reverence. One nation was supposed to have as good a right to worship its own gods as another, and it was regarded as at least an act of courtesy to show respect to the gods that any nation adored, in the same way as respect would be shown to the sovereigns who presided over them. Hence, the gods of all nations could be consistently introduced into the Pantheon at Rome; hence, there were few attempts to “proselyte” among the pagan; and hence, it was not common to “persecute” those who worshipped other gods. Persecution of idolaters “by” those who were idolaters was, therefore, rarely known among the pagan, and “toleration” was not contrary to the views which prevailed, provided the gods of the country were recognized. In ancient Chaldea, Assyria, Greece, and Rome, in the earliest ages, persecution was rare, and the toleration of other forms of religion was usual.

2. The views which have prevailed leading to persecution, and which are a violation, as we suppose, of all just notions of liberty on the subject of religion, are the following:

(a) Those among the pagan which, as in the case of Nebuchadnezzar, require “all” to worship a particular god that should be set up. In such a case, it is clear that while all who were “idolaters,” and who supposed that “all” the gods worshipped by others should be respected, could render homage; it is also clear that those who regarded “all” idols as false gods, and believed that “none” of them ought to be worshipped, could “not” comply with the command. Such was the case with the Jews who were in Babylon Daniel 3:8-18, for supposing that there was but one God, it was plain that they could not render homage to any other. While, therefore, every idolater could render homage to “any” idol, the Hebrew could render homage to “none.”

(b) The views among the pagan “prohibiting” the exercise of a certain kind of religion. According to the prevailing views, no mode of religion could be tolerated which would maintain that “all” the gods that were worshipped were false. Religion was supposed to be identified with the best interests of the state, and was recognized by the laws, and protected by the laws. To deny the claim, therefore, of any and of all the gods that were worshipped; to maintain that all were false alike; to call on men to forsake their idols, and to embrace a new religion - all this was regarded as an attack on the state. This was the attitude which Christianity assumed toward the religions of the Roman empire, and it was this which led to the fiery persecutions which prevailed there. While Rome could consistently tolerate any form of idolatry that would recognize the religion established by the state, it could not tolerate a system which maintained that “all” idolatry was wrong. It would allow another god to be placed in the Pantheon, but it could not recognize a system which woud remove every god from that temple. Christianity, then, made war on the system of idolatry that prevailed in the Roman empire in two respects: in proclaiming a “purer” religion, denouncing all the corruptions which idolatry had engendered, and which it countenanced; and in denying altogether that the gods which were worshipped were true gods - thus arraying itself against the laws, the priesthood, the venerable institutions, and all the passions and prejudices of the people. These views may be thus summed up:

(aa) all the gods worshipped by others were to be recognized;

(bb) new ones might be introduced by authority of the state;

(cc) the gods which the state approved and acknowledged were to be honored by all;

(dd) if any persons denied their existence, and their claims to homage, they were to be treated as enemies of the state.

It was on this last principle that persecutions ever arose under the pagan forms of religion. Infidels, indeed, have been accustomed to charge Christianity with all the persecutions on account of religion, and to speak in high terms of “the mild tolerance of the ancient pagans;” of “the universal toleration of polytheism;” of “the Roman princes beholding without concern a thousand forms of religion subsisting in peace under their gentle sway.” - Gibbon. But it should be remembered that pagan nations required of every citizen conformity to their national idolatries. When this was refused, persecution arose as a matter of course. Stilpo was banished from Athens for affirming that the statue of Minerva in the citadel was no divinity, but only the work of the chisel of Phidias. Protagoras received a similar punishment for this sentence: “Whether there be gods or not, I have nothing to offer.” Prodicus, and his pupil Socrates, suffered death for opinions at variance with the established idolatry of Athens. Alcibiades and Aeschylus narrowly escaped a like end for a similar cause. Cicero lays it down as a principle of legislation entirely conformable to the laws of the Roman state, that “no man shall have separate gods for himself; and no man shall worship by himself new or foreign gods, unless they have been publicly acknowledged by the laws of the state.” - “De Legibus,” ii. 8. Julius Paulus, the Roman civilian, gives the following as a leading feature of the Roman law: “Those who introduced new religions, or such as were unknown in their tendency and nature, by which the minds of men might be agitated, were degraded, if they belonged to the higher ranks, and if they were in a lower state, were punished with death.” See M‘Ilvaine’s “Lectures on the Evidences of Christianity,” pp. 427-429.

(c) The attempts made to produce conformity in countries where the “Christian” system has prevailed. In such countries, as among the pagan, it has been supposed that religion is an important auxiliary to the purposes of the state, and that it is proper that the state should not only “protect” it, but “regulate” it. It has claimed the right, therefore, to prescribe the form of religion which shall prevail; to require conformity to that, and to punish all who did not conform to the established mode of worship. This attempt to produce conformity has led to most of the persecutions of modern times.

3. The principles which have been settled by the discussions and agitations of past times, and which are recognized in all countries where there are any just views of religious liberty, and which are destined yet to be universally recognized, are the following:

(a) There is to be, on the subject of religion, perfect liberty to worship God in the manner that shall be most in accordance with the views of the individual himself, provided in doing it he does not interfere with the rights or disturb the worship of others. It is not merely that men are to be “tolerated” in the exercise of their religion - for the word “tolerate” would seem to imply that the state had some right of control in the matter - but the true word to express the idea is “liberty.”

(b) The state is to “protect” all in the enjoyment of these equal rights. Its “authority” does not go beyond this; its “duty” demands this. These two principles comprise all that is required on the subject of religious liberty. They have been in our world, however, principles of slow growth. They were unknown in Greece - for Socrates died because they were not understood; they were unknown in Rome - for the state claimed the power to determine what gods should be admitted into the Pantheon; they were unknown even in Judea - for a national or state religion was established there; they were unknown in Babylon - for the monarch there claimed the right of enforcing conformity to the national religion; they were unknown in Europe in the middle ages - for all the horrors of the Inquisition grew out of the fact that they were not understood; they are unknown in Turkey, and China, and Persia - for the state regards religion as under its control. The doctrine of entire freedom in religion, of perfect liberty to worship God according to our own views of right, is “the last point which society is to reach in this direction.” It is impossible to conceive that there is to be anything “beyond” this which mankind are to desire in the progress toward the perfection of the social organization; and when this shall be everywhere reached, the affairs of the world will be placed on a permanent footing.

II. In the spirit evinced by the three young men, and the answer which they gave, when accused of not worshipping the image, and when threatened with a horrid death, we have a beautiful illustration of the nature and value of “the religion of principle,” Daniel 3:12-18. To enable us to see the force of this example, and to appreciate its value, we are to remember that these were yet comparatively young men; that they were captives in a distant land; that they had no powerful friends at court; that they had had, compared with what we now have, few advantages of instruction; that they were threatened with a most horrid death; and that they had nothing of a worldly nature to hope for by refusing compliance with the king’s commands. This instance is of value to us, because it is not only important “to have religion,” but “to have the best kind of religion;” and it is doubtless in order that we “may” have this, that such examples are set before us in the Scriptures. In regard to this kind of religion, there are three inquiries which would present themselves: On what is it founded? what will it lead us to do? and what is its value?

(1) It is founded mainly on two things - an intelligent view of duty, and fixed principle.

(a) An intelligent view of duty; an acquaintance with what is right, and what is wrong. These young men had made up their minds intelligently, that it was right to worship God, and that it was wrong to render homage to an idol. This was not “obstinacy.” Obstinacy exists where a man has made up his mind, and resolves to act, without any good reason, or without an intelligent view of what is right or wrong, and where he adheres to his purpose not because it is right, but from the influence of mere “will.” The religion of principle is always found where there is an intelligent view of what is right, and a man can give a “reason” for what he does.

(b) This religion is founded on a determination to “do” what is right, and “not” to do what is wrong. The question is not what is expedient, or popular, or honorable, or lucrative, or pleasant, but what is right.

(2) What will such a religion lead us to do? This question may be answered by a reference to the case before us, and it will be found that it will lead us to do three things:

(a) To do our “duty” without being solicitous or anxious about the results, Daniel 3:16.

(b) To put confidence in God, feeling that if he pleases he “can” protect us from danger, Daniel 3:17.

(c) To do our duty, “whatever may be the consequences - whether he protects us or not,” Daniel 3:18,

(3) What is the “value” of this kind of religion?

(a) It is the only kind in which there is any fixed and certain standard. If a man regulates his opinions and conduct from expediency, or from respect to the opinions of others, or from feeling, or from popular impulses, there is no standard; there is nothing settled or definite. Now one thing is popular, now another; today the feelings may prompt to one thing, tomorrow to another; at one time expediency will suggest one course, at another a different course.

(b) It is the only kind of religion on which reliance can be placed. In endeavoring to spread the gospel; to meet the evils which are in the world; to promote the cause of temperance, chastity, liberty, truth, and peace, the only thing on which permanent reliance can be placed is the religion of principle. And

(c) It is the only religion which is “certainly” genuine. A man may see much poetic beauty in religion; he may have much of the religion of sentiment; he may admire God in the grandeur of his works; he may have warm feelings; easily enkindled on the subject of religion, and may even weep at the foot of the cross in view of the wrongs and woes that the Saviour endured; he may be impressed with the forms, and pomp, and splendor of gorgeous worship, and still have no genuine repentance for his sins, no saving faith in the Redeemer.

III. We have in this chapter Daniel 3:19-23 an affecting case of an attempt to “punish” men for holding certain opinions, and for acting in conformity with them. When we read of an instance of persecutions like this, it occurs to us to ask the following questions: What is persecution? why has it been permitted by God? and what effects have followed from it?

(1) What is persecution? It is pain inflicted, or some loss, or disadvantage in person, family, or office, on account of holding certain opinions. It has had “two” objects: one to “punish” men for holding certain opinions, as if the persecutor had a right to regard this as an offence against the state; and the other a professed view to reclaim those who are made to suffer, and to save their souls. In regard to the “pain” or “suffering” involved in persecution, it is not material what “kind” of pain is inflicted in order to constitute persecution. “Any” bodily suffering; any deprivation of comfort; any exclusion from office; any holding up of one to public reproach; or any form of ridicule, constitutes the essence of persecution. It may be added, that not a few of the inventions most distinguished for inflicting pain, and known as refinements of cruelty, have been originated in times of persecution, and would probably have been unknown if it had not been for the purpose of restraining men from the free exercise of religious opinions. The Inquisition has been most eminent in this; and within the walls of that dreaded institution it is probable that human ingenuity has been exhausted in devising the most refined modes of inflicting torture on the human frame.

(2) Why has this been permitted? Among the reasons why it has been permitted may be the following:

(a) To show the power and reality of religion. It seemed desirable to subject it to “all kinds” of trial, in order to show that its existence could not be accounted for except on the supposition that it is from God. If men had never been called on to “suffer” on account of religion, it would have been easy for the enemies of religion to allege that there was little evidence that it was genuine, or was of value, for it had never been tried. Compare Job 1:9-11. As it is, it has been subjected to “every form” of trial which wicked men could devise, and has shown itself to be adapted to meet them all. The work of the martyrs has been well done; and religion in the times of martyrdom has shown itself to be all that it is desirable it should be.

(b) In order to promote its spread in the world. “The blood of the martyrs” has been “the seed of the church;” and it is probable that religion in past times has owed much of its purity, and of its diffusion, to the fact that it has been persecuted.

(c) To fit the sufferers for an exalted place in heaven. They who have suffered persecution needed trials as well as others, for “all” Christians need them - and “theirs” came in this form. Some of the most lovely traits of Christian character have been brought out in connection with persecution, and some of the most triumphant exhibitions of preparation for heaven have been made at the stake.

(3) What have been the effects of persecution?

(a) It has been the “settled” point that the Christian religion cannot be destroyed by persecution. There is no power to be brought against it more mighty than, for example, was that of the Roman empire; and it is impossible to conceive that there should be greater refinements of cruelty than have been employed.

(b) The effect has been to diffuse the religion which has been persecuted. The manner in which the sufferings inflicted have been endured has shown that there is reality and power in it. It is also a law of human nature to “sympathize” with the wronged and the oppressed, and we insensibly learn to transfer the sympathy which we have for these “persons” to their “opinions.” When we see one who is “wronged,” we soon find our hearts beating in unison with his, and soon find ourselves taking sides with him in everything.

IV. We have in this chapter Daniel 3:24-27 an instructive illustration of the “protection” which God affords his people in times of trial. These men were thrown into the furnace on account of their obedience to God, and their refusal to do what they knew he would not approve. The result showed, by a most manifest miracle, that they were right in the course which they took, and their conduct was the occasion of furnishing a most striking proof of the wisdom of trusting in God in the faithful performance of duty, irrespective of consequences. Similar illustrations were furnished in the case of Daniel in the lions’ den Daniel 6:16-22, and of Peter Acts 12:1-10. But a question of much interest arises here, which is, What kind of protection may “we” look for now?

(1) There are numerous “promises” made to the righteous of every age and country. They are not promises indeed of “miraculous” interference, but they are promises of “an” interposition of some kind in their behalf, which will show that “it is not vain thing to serve God.” Among them are those recorded in the following places: Isaiah 54:7-8; Matthew 5:4; Job 5:19,

(2) In regard to the “kind” of interposition that we may look for now, or the “nature” of the favors implied in these promises, it may be observed:

(a) That we are not to look for any “miraculous” interpositions in our favor.

(b) We are not to expect that there will he on earth an “exact adjustment” of the Divine dealings according to the deserts of all persons, or according to the principles of a “completed” moral government, when there will be a perfect system of rewards and punishments.

(c) We are not to expect that there will be such manifest and open rewards of obedience, and such direct and constant benefits resulting from religion in this world, as to lead men “merely” from these to serve and worship God. If religion were “always” attended with prosperity; if the righteous were never persecuted, were never poor, or were never bereaved, multitudes would be induced to become religious, as many followed the Saviour, not because they saw the miracles, but because they did eat of the loaves and fishes, and were filled: John 6:26. While, therefore, in the Divine administration here it is proper that there should be so many and so marked interpositions in favor of the good as to show that God is the friend of his people, it is “not” proper that there should be so many that men would be induced to engage in his service for the love of the reward rather than for the sake of the service itself; because they are to be happy, rather than because they love virtue. It may be expected, therefore, that while the general course of the Divine administration will be in favor of virtue, there may be much intermingled with this that will appear to be of a contrary kind; much that will be fitted to “test” the faith of the people of God, and to show that they love his service for its own sake.

V. We have, in Daniel 3:28-30, a striking instance of the effect which an adherence to principle will produce on the minds of worldly and wicked men. Such men have no “love” for religion, but they can see that a certain course accords with the views which are professedly held, and that it indicates high integrity. They can see that firmness and consistency are worthy of commendation and reward. They can see, as Nebuchadnezzar did in this case, that such a course will secure the Divine favor, and they will be disposed to honor it on that account. For a time, a tortuous course may seem to prosper, but in the end, solid fame, high rewards, honorable offices, and a grateful remembrance after death, follow in the path of strict integrity and unbending virtue.

Calvin's Commentary on the Bible

This seems to be of slight consequence; but yet it was not added in vain. We are to understand that the miracle was confirmed throughout the whole province and region, because all the Chaldeans knew those three men were cast into the furnace, and then afterwards shared in the imperial sway and were restored to their former honors. In consequence of this event, God’s power could not be unknown. It was just as it God had sent forth three heralds through the whole region, who everywhere proclaimed how they were wonderfully delivered from death by God’s special interposition. Whence, also, it would be understood how worthless were all the deities then worshipped in Chaldea, and how that great deity whose statue Nebuchadnezzar had set up had been despised, and how the true God proved his consistency in snatching his servants from death.

Smith's Bible Commentary

Chapter 3

Now in chapter 3 we find Nebuchadnezzar defying the revelation of God. Remember in his dream he saw the image with the head of gold, "thou art the head of gold," but it had a chest of silver for the Babylonian Empire was to be replaced by an inferior empire, the Medo-Persian Empire.

But Nebuchadnezzar [in defiance of God and the revelation of God] made an image of gold, whose height was threescore cubits [or sixty cubits], and the breath thereof was six cubits ( Daniel 3:1 ):

You're getting into the sixty-sixes here.

and he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, the captains, the judges, the treasurers, the counselors, the sheriffs, and all of the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, the captains, and all, gathered together. And a herald cried aloud, To you it is commanded, O people, nations, and languages, That whatever time you hear the sound of the cornet, the flute, the harp, the sackbut, the psaltery, the dulcimer, and all kinds of music, that you fall down and worship the golden image that Nebuchadnezzar the king has set up: And whoso will not fall down and worship the same hour will be cast into the midst of the burning fiery furnace ( Daniel 3:1-6 ).

So Nebuchadnezzar's not to be messed with. You have your choice; either bow down to it, or be cast into the burning fiery furnace.

Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of music, all the people, in the nations, and languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up ( Daniel 3:7 ).

Now, Nebuchadnezzar becomes in scripture what we call a type of the antichrist, who we read in Revelation, chapter 13, makes an image. And he gives power unto this beast or this image to speak. And he demands that the whole world worship this image that is been given power to speak.

We've been reading a lot about the advancement of our science and especially of the capacities of computers. There is even talk of creating computers that will be smarter than men and will perhaps one day rule over man because of their wisdom. Within computers there is already developed the capacity of chips, voice chips, so that they have little calculators that you can buy and as you punch the numbers it will give you the number, but then it will speak the answer as well as display it. Already in dialing wrong numbers, you get the operator that says, "What number did you dial?" And you tell them the number and then you hear, "The number 6 4 6 2 5 7 5 has been changed to... " and it gives you the new number and it's the computer that is a voice computer. Power to speak.

Now up until just, you know, the last few years it seemed to be a totally impossible thing to make some kind of an image and give that image the capacity to think and to speak. It could very well be, I don't say that it is, but it could very well be that the image that has been created by this man of sin that is going to arise, will be a highly sophisticated computer which will be used to govern the world.

Nebuchadnezzar made an image, sixty cubits high, six cubits broad, and demanded that everyone worshipped that image. And anyone who refuses to worship the image would be put to death. The man of sin, the beast, that arises out of the sea. In Revelation 13 , makes an image and demands that everyone worship the image, and if anyone refuses the image he has power to put to death.

We see an interesting parallel. There were three young men, Shadrach, Meshach, and Abed-Nego who refused to bow to the image, but God miraculously preserved through the fire. In the book of Revelation we read of 144,000 that God is going to seal and take safely through the Great Tribulation, the fiery judgment of God that is coming upon the earth.

Now, the big question, here when Shadrach, Meshach, and Abed-Nego were reported to Nebuchadnezzar that they did not bow and worship the image, the question: what about Daniel? Do you think that Daniel bowed to the image? I think not. Daniel had purpose in his heart. He would not defile himself with the king's meat. His commitment to God was so complete. I am certain that Daniel did not bow. Then why wasn't Daniel reported with Shadrach, Meshach, and Abed-Nego? Obviously, Daniel must not have been there. He was probably away on business of the affairs of state. For had he been there, he surely would not have bowed. That, of course, becomes extremely interesting in that Daniel is a type of the church. And when the Great Tribulation, the fiery judgment comes, when the antichrist is demanding that people bow down and worship the image that he has created, the church won't be there. It's gone; it won't go through the fiery furnace. It's been delivered, caught up to meet the Lord in the air, and forever with the Lord. And thus will not be here when the antichrist makes the scene and creates the image and demands that the image be worshipped. The church, Daniel is out of the picture. But it is the faithful remnant of the Jews who turned to Christ after the rapture of the church that God will seal as the three Hebrew children and take them through the fire. So a very beautiful typology in this story in Daniel.

Now, in verse Daniel 3:8 , chapter 3,

At the certain time the Chaldeans came near, and they accused the Jews. They spake and said unto the king Nebuchadnezzar, O king, live forever. Thou, king, had made a decree, that every man when he hears the sound of the cornets, and the music and so forth, shall fall down and worship the golden image: And whoso does not fall down and worship, that he would be cast into the midst of the burning fiery furnace. Now there are certain Jews whom thou has set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; and these men, O king, have not regarded thee: they serve not your gods, nor worship the golden image which you have set up. Then [old hothead] Nebuchadnezzar in his rage and in his fury he commanded Shadrach, Meshach, and Abednego and they brought these men to the king ( Daniel 3:8-13 ).

This guy is always in a rage.

And Nebuchadnezzar spake unto them and said, Is it true, O Shadrach, Meshach, and Abednego? do not ye serve my gods, nor worship the golden image which I have set up? Now if you're ready that at the time you hear the sound of the music, you will fall down and worship the image which I have made; then all will be well: but if you do not worship, you will be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we're not even careful to answer you in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which you have set up ( Daniel 3:14-18 ).

"Now God is able, the God that we serve can deliver us out of your burning fiery furnace. He will deliver us out of your hand. And even if He doesn't, we're still not going to serve your gods; we're still not going to bow down to your image. Now we're not even careful how we answer you in this. This is a set matter with us. We're just not going to do it." These guys had such commitment. Such commitment to God that, "God is able if He wants to deliver us, if He doesn't want we're still not going to bow. Our lives are in God's hands. He can do with us whatever He wants, but we're going to be faithful to God and true to God and God will be faithful to us. And whatever God does with us is fine. We're not worried, we're not concerned, Nebuchadnezzar, about your decrees or your threats and all. You don't scare us Nebuchadnezzar. You don't move us because our trust is in God, the God that we serve is able to deliver us. And if He doesn't, we're still not going to bow."

Then [old] Nebuchadnezzar was full of fury, and the form of his visage was changed ( Daniel 3:19 )

I mean, his whole attitude towards these three fellows was changed completed. And he spoke and commanded that they should heat the furnace seven times hotter than it was ever heated before.

And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. And these men were bound in their coats, their hose, their hats, and their other garments, and were cast into the burning fiery furnace ( Daniel 3:20-21 ).

In Israel today you see these various orthodox Jews. And there are some of them that have these little black hats, and their black coats and black hosiery. They wear sort of knickers with black hosiery, and they have long curls. They're the Hasidics, and they have these long curls down the sides of their heads here. And when he describes binding them with their hats, and their coats, and their hosiery and all, I get a picture of some of these Hasidic Jews that you see over in Israel. Probably didn't look like that, but that's the mental picture that I get. As he binds them with their hats, and their hose, and their coats and cast them into the midst of the burning-fiery furnace.

Therefore because the king's commandment was urgent, and the furnace was exceeding hot, the flame of the fire killed those men that took up Shadrach, Meshach, and Abednego. And these three men fell down in the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonished, and he rose up in haste, and he spoke, and he said to his counselors, Did not we cast three men bound into the midst of the fire? And they said unto the king, True. He answered and said, Lo, I see four men loose, and they're walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God ( Daniel 3:22-25 ).

What a marvelous exciting experience. "The hand of God, the God that we serve is able to deliver us out of your burning fiery furnace." And so here they are, walking around in the midst of the fire.

Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and he spoke, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, come on out. Then Shadrach, Meshach, and Abednego, came forth from the midst of the fire. And the princes, and the governors, and the 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 heads singed, neither were their coats changed, nor the smell of fire have passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel, and delivered his servants that trusted in him, and has changed the king's word, and yielded the bodies, that they might not serve nor worship any god, except their own God ( Daniel 3:26-28 ).

You see Nebuchadnezzar making another proclamation here.

Therefore I make a decree, That every people, nation, language, would speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon ( Daniel 3:29-30 ).

So old Nebuchadnezzar, quite an interesting character, in his wrath and in his decrees. "

Dr. Constable's Expository Notes

6. The consequences of God’s deliverance 3:28-30

Dr. Constable's Expository Notes

Shadrach, Meshach, and Abed-nego also received the king’s blessing. He approved their faith in Yahweh, who had demonstrated Himself to be as powerful as His three faithful followers had claimed that He was.

"This historical incident seems to have prophetic significance as well. In the coming Tribulation a Gentile ruler (Daniel 7:8) will demand for himself the worship that belongs to God (2 Thessalonians 2:4; Revelation 13:8). Any who refuse to acknowledge his right to receive worship will be killed (Revelation 13:15). Assuming political and religious power, he will oppress Israel (Revelation 13:7). Most of the people in the world, including many in Israel, will submit to and worship him. But a small remnant in Israel, like the three in Daniel’s day, will refuse. Many who will not worship the Antichrist will be severely punished; some will be martyred for their faithfulness to Jesus Christ. But a few will be delivered from those persecutions by the Lord Jesus Christ at His second coming [cf. Zechariah 13:8; Revelation 12:10-17].

"In the forthcoming Tribulation period God will do for this believing remnant what He did for Daniel’s three companions. They withstood the decree of the king, and though they were not exempted from suffering and oppression they were delivered out of it by the God they trusted." [Note: Pentecost, p. 1340.]

This chapter advances the revelation in the preceding ones. Previously, God had revealed Himself as the only God who can reveal mysteries: things previously unknown but now made clear by Him. The image that Nebuchadnezzar saw in his dream, and that Daniel interpreted (ch. 2), was a revelation of future world kingdoms and their characteristics. Chapter 3 shows that Yahweh is powerful enough to control history miraculously. He does so to remain true to His promises to His people, and to deliver those who put their trust in Him. He can reveal the future, but He can also bring it into existence. Chapter 2 demonstrates the wisdom of God, and chapter 3 the power of God primarily (cf. Daniel 2:20-23). The witness to Yahweh’s superior powers was the most powerful human being of his day: King Nebuchadnezzar. Thus there should be no question about the Lord’s greatness.

Gill's Exposition of the Whole Bible

Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon,.... He restored them to their places of trust and profit, and increased their honours: or, "made them to prosper", as the word x signifies; they flourished in his court, and became very great and famous. The Septuagint and Arabic versions add,

"and he counted them worthy to preside over all the Jews that were in his kingdom.''

x הצלח "prosperare fecit", Munster; "prosperari jussit", Junius Tremellius, Piscator "prosperos felicesque fecit", Gejerus.

Henry's Complete Commentary on the Bible

      28 Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.   29 Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.   30 Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.

      The strict observations that were made, super visum corporis--on inspecting their bodies, by the princes and governors, and all the great men who were present upon this public occasion, and who could not be supposed partial in favour of the confessors, contributed much to the clearing of this miracle and the magnifying of the power and grace of God in it. That indeed a notable miracle has been done is manifest, and we cannot deny it,Acts 4:16. Let us now see what effect it had upon Nebuchadnezzar.

      I. He gives glory to the God of Israel as a God able and ready to protect his worshippers (Daniel 3:28; Daniel 3:28): "Blessed be the God of Shadrach, Meshach, and Abednego. Let him have the honour both of the faithful allegiance which his subjects bear to him and the powerful protection he grants to them, neither of which can be paralleled by any other nation and their gods." The king does himself acknowledge and adore him, and thinks it is fit that he should be acknowledged and adored by all. Blessed be thee God of Shadrach. Note, God can extort confessions of his blessedness even from those that have been ready to curse him to his face. 1. He gives him the glory of his power, that he was able to protect his worshippers against the most mighty and malignant enemies: There is no other God that can deliver after this sort (Daniel 3:29; Daniel 3:29), no, not this golden image which he had set up. For this reason there was no other god that obliged his worshippers to cleave to him only, and to suffer death rather than worship any other, as the God of Israel did, for they could not engage to bear them out in so doing, as he could. If God can work such deliverance as no other can, he may demand such obedience as no other may. 2. He gives him the glory of his goodness, that he was ready to do it (Daniel 3:28; Daniel 3:28): He has sent his angel and delivered his servants. Bel could not save his worshippers from being burnt at the mouth of the furnace, but the God of Israel saved his from being burnt when they were cast into the midst of the furnace because they refused to worship any other god. By this Nebuchadnezzar was plainly given to understand that all the great success which he had had, and should yet have, against the people of Israel, which he gloried in, as he had therein overpowered the God of Israel, was owing purely to their sin: if the body of that nation had faithfully adhered to their own God and the worship of him only, as these three men did, they would all have been delivered out of his hand as these three men were. And this was a necessary instruction for him at this time.

      II. He applauds the constancy of these three men in their religion, and describes it to their honour, Daniel 3:28; Daniel 3:28. Though he is not himself persuaded to own their God for his and to worship him, because, if he do so, he knows he must worship him only and renounce all others, and he calls him the God of Shadrach, not my God, yet he commends them for cleaving to him, and not serving nor worshipping any other God but their own. Note, There are many who are not religious themselves, and yet will own that those are clearly in the right that are religious and are stedfast in their religion. Though they are not themselves persuaded to close with it, they will commend those who, having closed with it, cleave to it. If men have given up their names to that God who will alone be served, let them keep to their principles, and serve him only, whatever it cost them. Such a constancy in the true religion will turn to men's praise, even among those that are without, when unsteadiness, treachery, and double dealing, are what all men will cry shame on. He commends them that they did this, 1. With a generous contempt of their lives, which they valued not, in comparison with the favour of God and the testimony of a good conscience. The yielded their own bodies to be cast into the fiery furnace rather than they would not only not forsake their God, but not affront him, by once paying that homage to any other which is due to him alone. Note, Those shall have their praise, if not of men, yet of God, who prefer their souls before their bodies, and will rather lose their lives than forsake their God. Those know not the worth and value of religion who do not think it worth suffering for. 2. They did it with a glorious contradiction to their prince: They changed the king's word, that is, they were contrary to it, and thereby put contempt upon both his precepts and threatenings, and made him repent and revoke both. Note, Even kings themselves must own that, when their commands are contrary to the commands of God, he is to be obeyed and not they. (3.) They did it with a gracious confidence in their God. They trusted in him that he would stand by them in what they did, that he would either bring them out of the fiery furnace back to their place on earth or lead them through the fiery furnace forward to their place in heaven; and in this confidence they became fearless of the king's wrath and regardless of their own lives. Note, A stedfast faith in God will produce a stedfast faithfulness to God. Now this honourable testimony, thus publicly borne by the king himself to these servants of God, we may well think, would have a good influence upon the rest of the Jews that were, or should be, captives in Babylon. Their neighbours could not with any confidence urge them to do that, nor could they for shame do that, which their brethren were so highly applauded by the king himself for not doing. Nay, and what God did for these his servants would help not only to keep the Jews close to their religion while they were in captivity, but to cure them of their inclination to idolatry, for which end they were sent into captivity; and, when it had had that blessed effect upon them, they might be assured that God would deliver them out of that furnace, as now he delivered their brethren out of this.

      III. He issues a royal edict, strictly forbidding any to speak evil of the God of Israel, Daniel 3:29; Daniel 3:29. We have reason to think that both the sins and the troubles of Israel had given great occasion, though no just occasion, to the Chaldeans to blaspheme the God of Israel, and, it is likely, Nebuchadnezzar himself had encouraged it; but now, though he is no true convert, nor is wrought upon to worship him, yet he resolves never to speak ill of him again, nor to suffer others to do so: "Whoever shall speak any thing amiss, any error (so some), or rather any reproach or blasphemy, whoever shall speak with contempt of the God of Shadrach, Meshach, and Abednego, they shall be counted the worst of malefactors, and dealt with accordingly, they shall be cut in pieces, as Agag was by the sword of Samuel, and their houses shall be demolished and made a dunghill." The miracle now wrought by the power of this God in defence of his worshippers, publicly in the sight of the thousands of Babylon, was a sufficient justification of this edict. And it would contribute much to the ease of the Jews in their captivity to be by this law screened from the fiery darts of reproach and blasphemy, with which otherwise they would have been continually annoyed. Note, It is a great mercy to the church, and a good point gained, when its enemies though they have not their hearts turned, yet have their mouths stopped and their tongues tied. If a heathen prince laid such a restraint upon the proud lips of blasphemers, much more should Christian princes do it; nay, in this thing, one would think that men should be a law to themselves, and that those who have so little love to God that they care not to speak well of him, yet could never find in their hearts, for we are sure they could never find cause, to speak any thing amiss of him.

      IV. He not only reverses the attainder of these three men, but restores them to their places in the government (makes them to prosper, so the word is), and prefers them to greater and more advantageous trusts than they had been in before: He promoted them in the province of Babylon, which was much to their honour and the comfort of their brethren in captivity there. Note, It is the wisdom of princes to prefer and employ men of stedfastness in religion; for those are most likely to be faithful to them who are faithful to God, and it is likely to be well with them when God's favourites are made theirs.