---
title: "Commentary Critical and Explanatory on the Whole Bible -  Daniel 3"
description: "CHAPTER 3   :-. NEBUCHADNEZZAR"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/daniel/3"
---

CHAPTER 3

. NEBUCHADNEZZAR'S
IDOLATROUS IMAGE;
SHADRACH, MESHACH,
AND ABED-NEGO ARE
DELIVERED FROM THE
FURNACE.
Between the vision of
Nebuchadnezzar in the second chapter and that of Daniel in the
seventh, four narratives of Daniel's and his friends' personal
history are introduced. As the second and seventh chapters go
together, so the third and sixth chapters (the deliverance from the
lions' den), and the fourth and fifth chapters. Of these last two
pairs, the former shows God's nearness to save His saints when
faithful to Him, at the very time they seem to be crushed by the
world power. The second pair shows, in the case of the two kings of
the first monarchy, how God can suddenly humble the world power in
the height of its insolence. The latter advances from mere
self-glorification, in the fourth chapter, to open opposition to God
in the fifth. Nebuchadnezzar demands homage to be paid to his image
([Daniel 3:1-6](../../../kjv/daniel/3/1-6)), and boasts of
his power ([Daniel 4:1-18](../../../kjv/daniel/4/1-18)).
But Belshazzar goes further, blaspheming God by polluting His holy
vessels. There is a similar progression in the conduct of God's
people. Shadrach, Meshach, and Abed-nego refuse *positive*
homage to the image of the world power ([Daniel 4:1-27](../../../kjv/daniel/4/1-27)); Daniel will not yield it even a *negative* homage, by
omitting for a time the worship of God ([Daniel 4:1-27](../../../kjv/daniel/4/1-27)). Jehovah's power manifested for the saints against the
world in individual histories (the third through sixth chapters) is
exhibited in the second and seventh chapters, in world-wide
prophetical pictures; the former heightening the effect of the
latter. The miracles wrought in behalf of Daniel and his friends were
a manifestation of God's glory in Daniel's person, as the
representative of the theocracy before the Babylonian king, who
deemed himself almighty, at a time when God could not manifest it in
His people as a body. They tended also to secure, by their impressive
character, that respect for the covenant-people on the part of the
heathen powers which issued in Cyrus' decree, not only restoring the
Jews, but ascribing honor to the God of heaven, and commanding the
building of the temple ([Daniel 4:1-27](../../../kjv/daniel/4/1-27)) [AUBERLEN].

**1. image**—Nebuchadnezzar's
confession of God did not prevent him being a worshipper of idols,
besides. Ancient idolaters thought that each nation had its own gods,
and that, in addition to these, foreign gods might be worshipped. The
Jewish religion was the only exclusive one that claimed *all*
homage for Jehovah as the *only* true God. Men will in times of
trouble confess God, if they are allowed to retain their favorite
heart-idols. The image was that of Bel, the Babylonian tutelary god;
or rather, Nebuchadnezzar *himself,* the personification and
representative of the Babylonian empire, as suggested to him by the
dream ([Daniel 2:38](../../../kjv/daniel/2/38)), "*Thou*
art this head *of gold.*" The interval between the dream
and the event here was about nineteen years. Nebuchadnezzar had just
returned from finishing the Jewish and Syrian wars, the spoils of
which would furnish the means of rearing such a colossal statue
[PRIDEAUX]. The colossal
size makes it likely that the frame was wood, overlaid with gold. The
"height," sixty cubits, is so out of proportion with the
"breadth," exceeding it ten times, that it seems best to
suppose the *thickness* from breast to back to be intended,
which is exactly the right proportion of a well-formed man
[AUGUSTINE, *The City of
God,* 15.26]. PRIDEAUX
thinks the sixty cubits refer to *the image and pedestal together,*
the image being twenty-seven cubits high, or forty feet, the pedestal
thirty-three cubits, or fifty feet. HERODOTUS
[1.183] confirms this by mentioning a *similar* image, forty
*feet high,* in the temple of Belus at Babylon. It was not the
*same* image, for the one here was on the plain of Dura, not in
the city.

**2. princes**—"satraps"
of provinces [GESENIUS].
**captains**—*rulers,*
not exclusively military.
**sheriffs**—men learned in
the law, like the Arab *mufti* [GESENIUS].

**3. stood before the image**—in
an attitude of devotion. Whatever the king approved of, they all
approve of. There is no stability of principle in the ungodly.

**4.** The arguments of the
persecutor are in brief, Turn or burn.

**5. cornet**—A wind instrument,
like the French horn, is meant.
**flute**—a pipe or pipes,
not blown transversely as our "flute," but by mouthpieces
at the end.
**sackbut**—a triangular
stringed instrument, having short strings, the sound being on a high
sharp key.
**psaltery**—a kind of
harp.
**dulcimer**—a bagpipe
consisting of two pipes, thrust through a leathern bag, emitting a
sweet plaintive sound. *Chaldee sumponya,* the modern Italian
*zampogna,* Asiatic *zambonja.*
**fall down**—that the
recusants might be the more readily detected.

**6.** No other nation but the Jews
would feel this edict oppressive; for it did not prevent them
worshipping their own gods *besides.* It was evidently aimed at
the Jews by those jealous of their high position in the king's court,
who therefore induced the king to pass an edict as to all recusants,
representing such refusal of homage as an act of treason to
Nebuchadnezzar as civil and religious "head" of the empire.
So the edict under Darius () was aimed against the Jews by those jealous of Daniel's
influence. The literal image of Nebuchadnezzar is a typical prophecy
of "the image of the beast," connected with mystical
Babylon, in [Revelation 13:14](../../../kjv/revelation/13/14). The
second mystical beast there causeth the earth, and them that dwell
therein, to worship the first beast, and that as many as would not,
should be killed ([Revelation 13:12](../../../kjv/revelation/13/12);
[Revelation 13:15](../../../kjv/revelation/13/15)).
**furnace**—a common mode
of punishment in Babylon ([Revelation 13:15](../../../kjv/revelation/13/15)). It is not necessary to suppose that the furnace was made
for the occasion. Compare "brick-kiln," [Revelation 13:15](../../../kjv/revelation/13/15). Any furnace for common purposes in the vicinity of Dura
would serve. CHARDIN, in
his travels (A.D.
1671-1677), mentions that in Persia, to terrify those who took
advantage of scarcity to sell provisions at exorbitant prices, the
cooks were roasted over a slow fire, and the bakers cast into a
burning oven.

**7.** None of the Jews seem to have
been present, except the *officers,* summoned specially.

**8. accused the Jews**—literally,
"ate the rent limbs," or flesh of the Jews (compare [Job 31:31](../../../kjv/job/31/31);
[Psalms 14:4](../../../kjv/psalms/14/4); [Psalms 27:2](../../../kjv/psalms/27/2);
[Jeremiah 10:25](../../../kjv/jeremiah/10/25)). Not probably in
general, but as [Daniel 3:12](../../../kjv/daniel/3/12) states,
Shadrach, Meshach, and Abed-nego. Why Daniel was not summoned does
not appear. Probably he was in some distant part of the empire on
state business, and the general summons ([Daniel 3:12](../../../kjv/daniel/3/12)) had not time to reach him before the dedication. Also, the
Jews' enemies found it more politic to begin by attacking Shadrach,
Meshach, and Abed-nego, who were nearer at hand, and had less
influence, before they proceeded to attack Daniel.

**9. live for ever**—A preface of
flattery is closely akin to the cruelty that follows. So [Acts 24:2](../../../kjv/acts/24/2);
[Acts 24:3](../../../kjv/acts/24/3), &c., Tertullus in
accusing Paul before Felix.

**12. serve not thy gods**—not
only not the golden image, but also *not any* of
Nebuchadnezzar's *gods.*

**13. bring**—Instead of
commanding their immediate execution, as in the case of the Magi (), Providence inclined him to command the recusants to be
*brought* before him, so that their noble "testimony"
for God might be given before the world powers "against them"
([Matthew 10:18](../../../kjv/matthew/10/18)), to the edification
of the Church in all ages.

**14. Is it true**—rather, as the
*Margin* [THEODOTION],
"Is it *purposely* that?" c. Compare the *Hebrew,*
[Numbers 35:20](../../../kjv/numbers/35/20) [Numbers 35:22](../../../kjv/numbers/35/22).
Notwithstanding his "fury," his past favor for them
disposes him to give them the opportunity of excusing themselves on
the ground that their disobedience had not been *intentional;*
so he gives them another trial to see whether they would still
worship the image.

**15. who is that God**—so
Sennacherib's taunt ([2 Kings 18:35](../../../kjv/2-kings/18/35)),
and Pharaoh's ([Exodus 5:2](../../../kjv/exodus/5/2)).

**16. not careful to answer
thee**—rather, "We have *no need* to answer thee";
thou art determined on thy side, and our mind is made up not to
worship the image: there is therefore no use in our arguing as if we
could be shaken from our principles. Hesitation, or parleying with
sin, is fatal; unhesitating decision is the only safety, where the
path of duty is clear ([Matthew 10:19](../../../kjv/matthew/10/19);
[Matthew 10:28](../../../kjv/matthew/10/28)).

**17. If it be so**—VATABLUS
translates, "Assuredly." *English Version* agrees
better with the original. The sense is, *If it be* our lot to be
cast into the furnace, *our God* (quoted from ) is able to deliver us (a reply to Nebuchadnezzar's
challenge, "Who is that God that shall deliver you?"); and
He will deliver us (either *from* death, or *in* death,
[2 Timothy 4:17](../../../kjv/2-timothy/4/17); [2 Timothy 4:18](../../../kjv/2-timothy/4/18)).
He will, *we trust,* literally deliver us, but certainly He will
do so spiritually.

**18. But if not,** &c.—connected
with [Daniel 3:18](../../../kjv/daniel/3/18). "Whether our
God deliver us, as He is able, or do not, we will not serve thy
gods." Their service of God is not mercenary in its motive.
Though He slay them, they will still trust in Him ([Daniel 3:18](../../../kjv/daniel/3/18)). Their deliverance from sinful compliance was as great a
miracle in the kingdom of grace, as that from the furnace was in the
kingdom of nature. Their youth, and position as captives and
friendless exiles, before the absolute world potentate and the horrid
death awaiting them if they should persevere in their faith, all
enhance the grace of God, which carried them through such an ordeal.

**19. visage . . . changed**—He
had shown forbearance ([Daniel 3:14](../../../kjv/daniel/3/14);
[Daniel 3:15](../../../kjv/daniel/3/15)) as a favor to them, but
now that they despise even his forbearance, anger "fills"
him, and is betrayed in his whole countenance.
**seven times more than it was
wont**—literally, "than it was (ever) *seen* to be
heated." *Seven* is the perfect number; that is, it was
made *as hot as possible.* Passion overdoes and defeats its own
end, for the hotter the fire, the sooner were they likely to be put
out of pain.

**21. coats . . . hosen . . .
hats**—HERODOTUS
[1.195] says that the Babylonian costume consisted of three parts:
(1) wide, long pantaloons; (2) a woollen *shirt;* (3) an outer
*mantle* with a girdle round it. So these are specified
[GESENIUS], "their
pantaloons, inner tunics (*hosen,* or stockings, are not
commonly worn in the East), and outer mantles." Their being cast
in so hurriedly, with all their garments on, enhanced the miracle in
that not even the smell of fire passed on their clothes, though of
delicate, inflammable material.

**22. flame . . . slew those men**—
([Daniel 6:24](../../../kjv/daniel/6/24); [Psalms 7:16](../../../kjv/psalms/7/16)).

**23. fell down**—not *cast
down;* for those who brought the three youths to the furnace,
perished by the flames themselves, and so could not *cast* them
in. Here follows an addition in the *Septuagint, Syrian, Arabic,*
and *Vulgate versions.* "The Prayer of Azarias," and
"The Song of the Three Holy Children." It is not in the
*Chaldee.* The hymn was sung throughout the whole Church in
their liturgies, from the earliest times [RUFINUS
in *Commentary on the Apostles Creed,* and ATHANASIUS].
The "astonishment" of Nebuchadnezzar in is made an argument for its genuineness, as if it explained
the cause of his astonishment, namely, "they walked in the midst
of the fire praising God, but the angel of the Lord came down into
the oven" (vs. 1 and vs. 27 of the Apocryphal addition). But of *English Version* explains his astonishment, without
need of any addition.

**24. True, O king**—God extorted
this confession from His enemies' own mouths.

**25. four**—whereas but three had
been cast in.
**loose**—whereas they had
been cast in "bound." Nebuchadnezzar's question, in , is as if he can scarcely trust his own memory as to a fact
so recent, now that he sees through an aperture in the furnace what
seems to contradict it.
**walking in . . . midst of . .
. fire**—image of the godly unhurt, and at large (), "in the midst of trouble" (; compare [Psalms 23:3](../../../kjv/psalms/23/3);
[Psalms 23:4](../../../kjv/psalms/23/4)). They walked up and
down in the fire, not leaving it, but waiting for God's time to bring
them out, just as Jesus waited in the tomb as God's prisoner, till
God should let Him out ([Acts 2:26](../../../kjv/acts/2/26);
[Acts 2:27](../../../kjv/acts/2/27)). So Paul ([2 Corinthians 12:8](../../../kjv/2-corinthians/12/8);
[2 Corinthians 12:9](../../../kjv/2-corinthians/12/9)). So Noah waited in the
ark, after the flood, till God brought him forth ([2 Corinthians 12:9](../../../kjv/2-corinthians/12/9)).
**like the Son of
God**—Unconsciously, like Saul, Caiaphas ([2 Corinthians 12:9](../../../kjv/2-corinthians/12/9)), and Pilate, he is made to utter divine truths. "Son
of God" in *his* mouth means only an "angel" from
heaven, as [Daniel 3:28](../../../kjv/daniel/3/28) proves.
Compare [Job 1:6](../../../kjv/job/1/6); [Job 38:7](../../../kjv/job/38/7);
[Psalms 34:7](../../../kjv/psalms/34/7); [Psalms 34:8](../../../kjv/psalms/34/8);
and the probably heathen centurion's exclamation ([Psalms 34:8](../../../kjv/psalms/34/8)). The Chaldeans believed in *families* of gods: Bel,
the supreme god, accompanied by the goddess Mylitta, being the father
of the gods; thus the expression *he* meant: *one sprung from
and sent by the gods. Really* it was the "messenger of the
covenant," who herein gave a prelude to His incarnation.

**26. the most high God**—He
acknowledges Jehovah to be supreme above other gods (not that he
ceased to believe in these); so he returns to his original
confession, "your God is a God of gods" (), from which he had swerved in the interim, perhaps
intoxicated by his success in taking Jerusalem, whose God he
therefore thought unable to defend it.

**27. nor . . . an hair**—
([Luke 12:7](../../../kjv/luke/12/7); [Luke 21:18](../../../kjv/luke/21/18)).
**fire had no power**—fulfilling
[Isaiah 43:2](../../../kjv/isaiah/43/2); compare [Isaiah 43:2](../../../kjv/isaiah/43/2). God alone is a "consuming fire" ([Isaiah 43:2](../../../kjv/isaiah/43/2)).
**nor . . . smell of
fire**—compare spiritually, [Isaiah 43:2](../../../kjv/isaiah/43/2).

**28.** In giving some better traits
in Nebuchadnezzar's character, Daniel agrees with [Jeremiah 39:11](../../../kjv/jeremiah/39/11);
[Jeremiah 42:12](../../../kjv/jeremiah/42/12).
**changed the king's word**—have
made the king's attempt to coerce into obedience vain. Have set aside
his word (so "alter . . . word," [Jeremiah 42:12](../../../kjv/jeremiah/42/12)) from regard to God. Nebuchadnezzar now admits that God's
law should be obeyed, rather than his ([Jeremiah 42:12](../../../kjv/jeremiah/42/12)).
**yielded . . . bodies**—namely,
to the fire.
**not serve**—by
sacrificing.
**nor worship**—by
prostration of the body. Decision for God at last gains the respect
even of the worldly ([Proverbs 16:7](../../../kjv/proverbs/16/7)).

**29.** This decree promulgated
throughout the vast empire of Nebuchadnezzar must have tended much to
keep the Jews from idolatry in the captivity and thenceforth ().

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