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… In last chapter we read of an image which Nebuchadnezzar saw in vision. In this chapter our attention is directed to an actual image which that monarch erected in honour of his gods. This image was made of gold. We cannot suppose the whole structure to have consisted entirely of that metal. Rich as Nebuchadnezzar was, neither he nor any other prince possessed so much disposable wealth as would have been required in order to construct a figure of solid gold of equal dimensions with that mentioned in this passage. We should suppose that the structure consisted of a pedestal or shaft surmounted by an image, that the image properly so called was made of gold, that the pedestal was formed of some baser material, and that the height refers solely to the elevation of the image from the ground, and not to its size. This image "was set up in the plain of Dura in the province of Babylon." Some suppose that Dura was the name of an extensive plain in the neighbourhood of the capital. Others, of high authority in Scriptural geography, are of opinion that it was some enclosure within the city adjacent to the temple of Bolus. From the passage itself we would be disposed to infer that it must have been without the city and at some distance, for if it was within the walls of Babylon there was no need of stating, as is here done, that it was "in the province of Babylon." Various opinions have been entertained respecting the end that Nebuchadnezzar had in view in the erection of this image. Some are of opinion that he wished to claim for himself a place among the gods, and that the image was erected as the outward symbol of his deification. Nebuchadnezzar was evidently an aspiring man. We see no reason to suppose that Nebuchadnezzar intended by this image, publicly, avowedly, and formally, to claim Divine honours for himself. If such had been his intention, it would, doubtless, have been distinctly announced in the proclamation by which his subjects were enjoined to give it worship. The refusal of the three children to worship the image is spoken of by their accusers as a refusal to worship the king's gods. It is thus apparent from the testimony of all the parties concerned in this matter, that the image was erected in honour of the king's gods. In all ages, and in all lands, whose political history is known to us, religion has been degraded into an engine of state and an instrument of tyranny. Hence professed atheists have affirmed that religion is a mere invention of rulers to hold mankind in subjection. This assertion is self-destructive The fact that rulers made use of religion as a means of upholding and strengthening their government, evidently implies that religion had a previous existence, and that they had recourse to it as an instrument of policy on account of the great influence which they had perceived it to possess over the minds of men. National uniformity in matters of religion has ever been the idol of politicians. Conformity to the established religion has been one of the most common tests of loyalty. There can be little doubt that in setting up this image Nebuchadnezzar had a similar end in view. It was not erected simply as a mark of reverence to his idols, but also, we may conceive, as a political expedient to strengthen and consolidate his government, by promoting uniformity of religion among his subjects. To him it would probably appear that this step was not only warranted by the ordinary reasons in behalf of uniformity, but demanded by the peculiar state of the Babylonian empire. A great part of that empire had been newly acquired. It was composed of many nations, Jews, Egyptians, Moabites, Ammonites, Syrians, Edomites. Posts under his government and places in his army would be held by persons from all these countries. To unite a kingdom so variously composed, and obtain the permanent ascendancy over countries so newly acquired, nothing would appear more likely than to bring all his subjects to be of one religion. The religion, whether of an individual or a nation, is the most permanent link of connection between the present and the past. Religion exerts a powerful influence in the formation of character; so long, therefore, as these varied nations retained a diversity of opinions, they would never be thoroughly amalgamated into one empire. The image being erected, Nebuchadnezzar commanded all in authority under him, princes, governors, captains, judges, treasurers, sheriffs, and all the rulers of the provinces, to come to his dedication. Being convened, "An herald cried aloud, To you it is commanded, O people, nations, and languages, that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: and whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace." In this proclamation there are two things: First, The command to fall down and worship the image; which extended to all persons specified, without exception. Secondly, The penalty denounced against such as refused. Viewed in the light of the Divine law, this proclamation was most tyrannical. It was a violent outrage on the most sacred rights of human beings. But by this proclamation, Nebuchadnezzar constituted himself supreme dictator in religion to his whole realm; thereby he usurped the prerogatives of the Godhead, by interposing his authority between the conscience of the creature and the will of his Creator. To command his subjects to fall down and worship the image, was to convert law, the bulwark of liberty, into an engine of oppression. But how much more odious and detestable does his conduct appear when we think of the dreadful penalty annexed to the proclamation! In this case, penal laws are always criminal, in the sight of God. It is always wrong to attempt to propagate religion by force. It is contrary to the nature of religion. It is contrary to the nature of man. It is most foolish and inexpedient in point of policy. To attempt to propagate religion by force is to make might the standard of right, which is opposed to man's nature as a reasonable being, and to the worship of God as a reasonable service. And what could be more foolish? It is attempting an impossibility. Force cannot reach the mind. Force may make cowards, it may make dissemblers, it may make hypocrites and apostates, but it never did, and never can make a convert. What, therefore, can be more inexpedient in a government than to persecute men for adhering to their religion? Is not the success of such a measure the memorial of a nation's ignominy? For, when persons are thus induced to fall down and worship what they believe to be wrong, do they not proclaim that they are sacrificing their integrity, that they are violating their consciences, that they are time-servers and apostates, and that. they are men in whose principles no dependence can be placed, when interest and duty are disjoined. The law enacted by Nebuchadnezzar was most tyrannical, most unreasonable in itself, and most inexpedient in point of policy. The command of Nebuchadnezzar met with the most prompt compliance. What a lamentable spectacle was this, to see the rulers of a great nation bending before tyranny — to see rational and immortal beings doing homage to a figure formed of inanimate materials — to see the creatures of God worshipping a creation of man! And yet, with three exceptions, the whole assembled mass fall down and worship it as one man. The thrre exceptions were the excellent companions of Daniel, Shadrach, Meshach, and Abed-nego. Unawed by the presence of the king, unseduced by the terrors of the burning fiery furnace, they refused to fall down and worship the golden image which Nebuchadnezzar the king had set up. This act was warranted and demanded by the moral law. In the second commandment it is written, "Thou shalt not make unto thee any graven image," etc. In the bustle of that extensive scene, the king of Babylon saw not their neglect. But despotical kings are always encompassed by minions, who, in such a case, are forward to act the part of spies and informers. "Then certain Chaldeans came near and accused the Jews." Incapable of accounting for their conduct on any known principle of court politics, they endeavoured by artful insinuations to represent their conduct to the king in the most odious light, Nebuchadnezzar probably felt proud of the fine spectacle which the .plains of Dura that day presented. His spirit, we may conceive, rose within him with the swell of the music and the plaudits of the worshippers. His pride would be flattered by the reflection that he was the lord of this assembly of rulers. This information, therefore, came upon him like a thunderbolt out of a cloudless sky. And how did these Jews act when their God is thus insulted, and the alternative imposed upon themselves of bowing to the image or burning in the furnace? They quitted themselves like men. Many valuable lessons may be deduced from this passage, particularly in regard to the manner in which we should adopt, and the spirit in which we should adhere to a profession of religion. There are few things in which men act with greater frivolity than in regard to the solemn matter of making a profession of religion. There are many who fall in with whatever is most popular. Others adhere to whatever is most fashionable among the upper classes of society, and would rather walk on the broad path of destruction with fashionable men than on the narrow way of life without them. How often have human laws enjoined what the Divine law prohibits? How often have God's people been persecuted because they were unwilling to render unto Caesar the things which are God's? There are seasons when it is no easy matter to obey God rather than man. It may bring ruin on our fortunes and reproach upon our names. It may expose us to a violent and untimely death. But even in these cases we ought to surrender our lives rather than part with our conscientious convictions. In such an emergency natural courage will "faint and fail." The formalist will become a coward; the hypocrite will become an apostate; and no man can stand securely but he who has confidence in the Divine character, and on the ground of this confidence is able to resign himself implicitly to the Divine management. (William White.) 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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