Daniel 3:12-18 There are certain Jews whom you have set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men… It is truly a sad and awful spectacle — to behold a great monarch, and the personages representing the population of a great empire, with perhaps a numerous throng of the common people, assembled for such a purpose. Consider what man should be on earth! Reflect, that the right state would have been, that all mankind should be intelligent and solemn worshippers of the true God, of Him alone; the merely right state, below which, the scene becomes a spectacle of horror and misery, for the vital principle of all good is wanting. Think, then, of that great empire, that prodigious multitude of human spirits (and nearly all the rest of mankind being sunk equally low) ready to prostrate themselves in adoration of a figure of metal, from the hands of the artificers. Look at them in such prostrations, all over the world, and say, that man is not fallen! Between that state, and the simply, merely, right state, how awful the difference! In the incalculable human mass of a whole idolatrous world, we are shown here and there an individual, or a diminutive combination of individuals, little shining particles, specimens of what the right state of the world would have been. But if they were specimens of no more than what was right — then, what power of thought can estimate, what language describe — that condition of the general substance, from which they shine out in contrast! The right state of the sun is to be one full orb of radiance; that though there be some small spots and dimmer points, it should be in effect a complete and glorious luminary. Imagine, then, if you can, this effulgence extinguished, and turned to blackness, over all its glorious face, excepting here and there a most diminutive point, emitting one bright ray like a small star. What a ghastly phenomenon! and if it continued so, the utter ruin of the system. But such, in the history before us, we behold the condition of the human race — of which that empire was so large a province. We behold three men true and faithful in the grand essential principle, among the innumerable host that were sunk, debased, and lost, as to that which is the supremely essential matter to man. In other pagan lands, however, in the same age, there was not one such. In Babylon, a few. Observe, it is quite in the nature of things that prevailing evil should be ambitious to prevail entirely. And here it was to be brought to the trial, whether any would dare to refuse to be idolaters, in conformity to the whole great assemblage.. The history of the design on the part of the monarch would be curious if we could know it. How he should conceive such a project. Were there not gods enough in his city and empire for all the worship and offerings for which the people could spare time and cost? The thing least strange in the case, was perhaps (for he was man), that he should forget what he had learned by experience of the God of Daniel, though, by his own confession at the time, "a God of gods," and superior to all known in his empire or in the world. But, then, was the new god to excel both all them and that God too? If not, what need? and what just claim? and what was to make him thus excel? It is a surmise of some learned men ( Grotius) that it might be designed as the act of deifying, on rather of expressing and proclaiming the deification of, his deceased father. At any rate, a very leading prompter in the affair was the monarch's own self-importance. It was for him to show himself lord of even the religion of his subjects. It was for him to constitute a god for them, if he pleased. Then there was the process; an examination of the public, or rather the royal treasures — the gold collected and computed — the consultation and employment of artificers — operations of the smithery — frequent statements or inspections of the progress — perhaps reports circulated through the empire of the grand business that was going on. It is most likely that the imperial mandate to the great man of all the provinces had been despatched some while before, appointing the time; and that the idol was erected but just immediately against the specified day. This grand assembly was summoned for the act of dedication. The great men had been summoned as a kind of representatives of all the people of the empire. Perhaps not one of them failed to be there from any principle of conscience against idolatry. And as to the willingly compliant conduct of the assembly, one is a little disposed to wonder at the king's having made ready such an expedient of persuasion, as that which he points at, to enforce his command — that is, the furnace, which was prepared and conspicuous near the station of the monarch and the idol. He certainly had not been accustomed to experience any disobedience to his commands. Why, then, such an argument of persuasion at hand? This might be for mere despotic pomp — to impress terror of the very thought of such a thing as disobedience. But it may be suspected that this was possibly done at the instigation of the haters of Daniel and his three friends. Their faith was warned of another Monarch, and also of another fire! a proper fear of whom, and of which, will overcome all other fear. "Fear not them who can kill the body, but after that have no more that they can do; but fear Him who is able to destroy both body and soul in hell." They were certain to be at the place, without any force used by their enemies. They were assured that, in the present case, there must not be allowed a grand triumphant day to idolatry and the impious pride of power — undisturbed by at least a protest in the name of the Almighty. Was it for them, when their eternal Lord was to be dishonoured, to slink away into a base impunity? And, besides, were they to give to their own people, in captivity there, the lesson and example of betraying, even negatively, their religion, the only true one on earth? They knew their duty, and addressed themselves to perform it. It would seem that this duty devolved on them alone. A question might arise concerning the numerous other Jews then in Babylon — what became of them? Were they placed out of account on this grand occasion? It has been conjectured, in answer, that, as this was to be the solemn, primary act of sanctioning, authorizing, establishing, the new worship, the common people might, in this first instance, be left out of the account as being held of no weight; that it was the chief men only of the empire that were wanted, or held of any value for this purpose. There were, then, three men come on the ground under the fearful vocation to brave the authority, and power, and wrath, of a lofty potentate — the indignation of all his mighty lords, and the rage of a devouring fire. We admire heroic self-devotement in all other situations — we are elated at the view, for instance, of Leonidas and his small band calmly taking their station in Thermopylae in the face of countless legions. But here was a still nobler position taken, by men who were fit to take it, because they were sure not to desert it. We may suppose the utmost calmness — the most unostentatious manner in these three men; that belongs to real invincible fortitude. And they had no occasion to begin with parade — to make a flourish of premature zeal! Exhibition enough was to come erewhile! They were "to be made a spectacle to God, and to angels, and to men." There was nothing they could need to say; it was past the time for consulting, questioning, or mutual exhortation. They were in the wrong place, if anything remained to be yet decided. But think of the brief interval of suspense and silence between the conclusion of the herald's proclamation and the first note of the signal-music! What would be their sensations in waiting for it to strike? Think of the intensity of listening! How much the soul may be said to live during such moments, when not amazed and stupified! And at whose dictate — under what conviction — were they thus submissively performing, in appearance at least, the most solemn act that human, that created beings can? The mere dictate of a creature, that was one day to become dust. Thus this proud, and numerous, and lordly assembly acknowledged that neither their bodies nor their souls were their own. But so acknowledged, too, the three men that remained standing upright. Their bodies and souls were not theirs to surrender, to a monarch or to an idol. They belonged to another Power; and to Him their bodies, if He should so appoint, were to be offered in sacrifice on that altar which was flaming full in their view. It were going, perhaps, quite to the extreme of possibility, if we should suppose in them such perfect self-possession that they could look around with regret and compassion on this wide field of prostrate and degraded humanity. But they had not long to look; there were vigilant eyes on them, though it seems not those of the king himself. His devotions were interrupted, and turned into surprise and indignation, by accusers of these three men. These accusers well understood their profession. And then, with the true address of sycophant courtiers, they put the alleged impiety in the form of disloyalty. It was as against him that the offence was committed, more than against the god. "They have not regarded thee, O king!" And this very effective art has never been forgotten by the haters and persecutors of the protestors in behalf of true religion. The three recusants of Babylon were instantly ordered into the royal presence. And the potentate, powerless over the "rage and fury" which agitated him, did yet display some remainder of a reasonable disposition. The truth of the accusation was not to be doubted; but he expressed his amazement at their conduct, as what he could hardly believe against them. He had not long to wait for their decision. "We are not careful to answer thee in this matter"; meaning, "we have no thought or deliberation to give to the alternative; no question or hesitation remains to us; we seek no evasion or delay; our decision is absolute, because our duty is plain." Some learned critics have given, as more exactly expressive of the sense of the original, an altered construction of the two verses together, thus, "Whether our God, who is able to deliver us, shall deliver us or not, be it known unto thee," etc.; thus taking away the apparent expression of their assurance that He would deliver them. We cannot know in what degree they did expect any extraordinary Divine interposition, but this construction of their reply exhibits them in a still higher, completer, character of magnanimity and devotement. In the utmost extremity of fury, he ordered the fire to be augmented to a corresponding intensity. "Seven times hotter" — a phrase not of strict numerical import, but meaning the utmost intensity possible, by means of the most effectual fuel that could in haste be supplied. Our martyr, Ridley, slowly consuming at the stake, earnestly entreated, "Give me more fire — more fire!" The binding of these three men was a very superfluous act. But it had a certain judicial appearance; and it exposed them more formally in the character of criminals and victims. And now the consummation, the crowning sanction, would seem to be added to the establishment and authority of the new divinity and worship by a human sacrifice. But the matter was not so to end. It might so have ended without impeachment of the Divine Governor of the world, with respect to these His faithful servants; for He has a right to demand an absolute martyrdom — an actual surrender of life for His cause, and often has required it. But, in this instance, if it had so ended, it would have appeared to the whole empire like a complete triumph and sanction gained to idolatry. There would be, among the great men of the assembly, much self-congratulation that they were no such insane and desperate fanatics. The personal enemies of these three men (and many such they must have had, who hated them for their incorruptible public virtue) — these, too, had now their moment of lively gratification. But the idolatrous chiefs and lords had not all the delight to themselves, that there was at that moment, on that field — the most animated exultation of all, was glowing amidst the flames of the furnace! It is beyond our faculties to conceive the first sensations of men, suddenly plunged into the midst of a vast mass of fire, of the most raging intensity, in their living, susceptible bodies, which even a spark would have hurt, and yet feeling no pain, no terror. We may imagine a momentary amazement, but quickly changed into a full consciousness of exquisite delight. It is beyond our power, however, to bring such a fact to our comprehension. Consider, it is according to natural laws and relations that pleasure is produced, that is, the constituted condition of human pleasure. But when, in a rare instance, by the Divine will and agency, pleasure is to arise from a perfect and stupendous reversal of those natural laws, we are thrown off from any power and means for estimating that pleasure. The attention of Nebuchadnezzar seems to have continued fixed on the fiery receptacle, perhaps with some relenting for what he had done; possibly with some degree of doubt, or suspense of expectation, respecting the consequence. He seems to have been the first to perceive that his fury, and the doom he had awarded, were frustrated. And with that prompt kind of honesty which appears conspicuous in his character, he was the first to proclaim it. Nebuchadnezzar loudly called them to come forth. Had he any authority to do so? He might have left it to the discretion of their splendid visitant and associate to lead them forth when He should judge it the proper time. This once, they were clearly beyond the monarch's jurisdiction. As to the monarch, that space of fire was as a tract of another world. And besides, they could have no wish to come forth. It was the sublimest, most delightful region they had ever dwelt in yet. At length the three men came out from the fire — their celestial companion being left to depart, like Manoah's angel, who ascended in the flame. They were looked upon by the amazed and humiliated assembly of grandees; and the effect of fire had not passed on their very garments or their hair. (J. Foster.) Parallel Verses KJV: There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. |
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