Verse-by-Verse Bible Commentary
Daniel 3:16

Clarke's Commentary

Verse 16. We are not careful — We have no need to put thee to any farther trouble; we have made up our minds on this subject, and have our answer ready: Be it known unto thee, WE WILL NOT SERVE THY GODS. This was as honest as it was decisive.

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

“Shadrach, Meshach, and Abed-nego answered and said to the king, O Nebuchadnezzar, we have no need to answer thee 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 thy 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 thou hast set up.”

THE HEBREW YOUNG MEN STAND FIRM

For raw courage in the face of the most dreadful danger, history has nothing that surpasses this defiant reply. In effect, they said, “Yes, our God is able to deliver us, but even if he does not deliver us, we will not disobey our God. We will not serve your gods nor worship your golden image.” It has been said that, “True religion is the determined purpose to do right, and not to do wrong, whatever may be the consequences in either case.”Albert Barnes, Barnes’ Notes, Daniel (Grand Rapids: Baker Book House), p. 217.

Barnes' Notes on the Whole Bible

Shadrach, Meshach, and Abed-nego answered and said to the king - They appear to have answered promptly, and without hesitation, showing that they had carefully considered the subject, and that with them it was a matter of settled and intelligent principle. But they did it in a respectful manner, though they were firm. They neither reviled the monarch nor his gods. They used no reproachful words respecting the image which he had set up, or any of the idols which he worshipped. Nor did they complain of his injustice or severity. They calmly looked at their own duty, and resolved to do it, leaving the consequences with the God whom they worshipped.

We are not careful to answer thee in this matter - The word rendered “careful” (חשׁח chăshach) means, according to Gesenius, “to be needed” or “necessary;” then, “to have need.” The Vulgate renders it, “non oportet nos” - it does not behove us; it is not needful for us. So the Greek, ου ̓ χρείαν ἔχομεν ou chreian echomen - we have no need. So Luther, Es ist Nicht noth - there is no necessity. The meaning therefore is, that it was not “necessary” that they should reply to the king on that point; they would not give themselves trouble or solicitude to do it. They had made up their minds, and, whatever was the result, they could not worship the image which he had set up, or the gods whom he adored. They felt that there was no necessity for stating the reasons why they could not do this. Perhaps they thought that argument in their case was improper. It became them to do their duty, and to leave the event with God. They had no need to go into an extended vindication of their conduct, for it might be presumed that their principles of conduct were well known. The state of mind, therefore, which is indicated by this passage, is that their minds were made up; that their principles were settled and well understood; that they had come to the deliberate determination, as a matter of conscience, not to yield obedience to the command; that the result could not be modified by any statement which they could make, or by any argument in the case; and that, therefore, they were not anxious about the result, but calmly committed the whole cause to God.

Calvin's Commentary on the Bible

In this history it; is necessary to observe with what unbroken spirit these three holy men persisted in the fear of God, though they knew they were in danger of instant death. When, therefore, this kind of death was placed straight before their eyes, they did not turn aside from the straightforward course, but treated God’s glory of greater value than their own life, nay, than a hundred lives, if they had so many to pour forth, and opportunity had been given them. Daniel does not relate all their words, but only their import, in which the unconquered virtue of that Holy Spirit, by which they had been instructed, is sufficiently evident; for that denunciation was certainly dreadful, when the king said, If ye are not prepared to fall down at the sound of the trumpet before the image, its all over with you, and ye shall be directly cast into a furnace of fire. When the king had so fulminated, they might have winced, as men usually do, since life is naturally dear to us, and a dread of death seizes upon our senses. But Daniel relates all these circumstances, to assure us of the great fortitude of God’s servants when they are led by his Spirit, and yield to no threats, and succumb to no terrors. They answer the king, We do not need any long deliberation. For when they say they care not, they mean by this word, the matter is settled; just as that sentence of Cyprian is related by Augustine, ⁽¹⁸⁶⁾ when courtiers persuaded him to preserve his life, for it was with great reluctance that the emperor devoted him to death, when flatterers on all sides urged him to redeem his life by the denial of piety, he answered, There can be no deliberation in a matter so sacred! Thus those holy men say, We do not care, we do not enter into the consideration of what is expedient or useful, no such thing! for we ought to settle it with ourselves never to be induced by any reason to withdraw from the sincere worship of God.

If you please to read — we ought not to answer you, the sense will be the same. They imply that the fear of death was set before them in vain, because they had determined and resolved in their inmost souls, not to depart a single inch from the true and lawful worship of God. Besides they here give a double reason for rejecting the king’s proposal. They say God has sufficient power and strength to liberate them; and then, even if they must die, their life is not of so much value as to deny God for the sake of preserving it. Hence they declare themselves prepared to die, if the king persists in urging his wish for the adoration of the image. This passage is therefore worthy of the greatest attention. First of all we must observe the answer — for when men entice us to deny the true God we must close our ears, and refuse all deliberation; for we have already committed an atrocious insult against God, when we even question the propriety of swerving from the purity of his worship through any impulse or any reason whatever. And I heartily wish every one would observe this! How excellent and striking is the glory of God, and how everything ought to yield to it, whenever there is danger of its being either diminished or obscured. But at this day, this fallacy deceives the multitude, since they think it lawful to debate whether it is allowable to swerve front the true worship of God for a time, whenever any utility presents itself on the opposite side. Just as in our days, we see how hypocrites, of whom the world is full, have pretenses by which they cloak their delinquencies, when they either worship idols with the impious, or deny at one time openly, and at another obliquely, true piety. “Oh! what can happen? — such a one will say — of what value is consistency? I see some evident advantage if I can only dissemble a little, and not betray what I am. Ingenuousness is injurious not only to me privately, but to all around me!” If a king has none around him who endeavor to appease his wrath, the wicked would give way to their passions, and by their greater license would drive him to the extremity of cruelty. It is, therefore, better to have, some mediators on the watch to observe whether the wicked are planning anything. Thus, if they cannot openly, they may covertly avert danger from the heads of the pious. By such reasoning as this, they think they can satisfy God. As if Shadraeh, Meshaeh, and Abed-nego, had not the same excuse; as if the following thought would not occur to them — “Behold! we are armed with some power in favor of our brethren; now what barbarity, what cruelty will be exercised against them, if the enemies of the religion which they profess succeed us? For as far as they can, they will overthrow and blot out our race and the very remembrance of piety. Is it not better for us to yield for a time to the tyranny and violent edict of the king than to leave our places empty? which the furious will by and bye occupy, who will utterly destroy our wretched race which is now dreadfully oppressed.” Shadraeh, Meshaeh, and Abed-nego might, I say, collect all these pretenses and excuses to palliate their perfidy if they had bent the knee before the golden image for the sake of avoiding danger; but they did not act thus. Hence, as I have already said, God retains his rights entire when his worship is upheld without the slightest doubt, and we are thoroughly persuaded that nothing is of such importance as to render it lawful and right to swerve from that profession which his word both demands and exacts.

On the whole, that security which ought to confirm the pious in the worship of God is opposed here to all those tortuous and mistaken counsels which some men adopt, and thus, for the sake of living, lose life itself, according to the sentiment of even a profane poet. For of what use is life except to serve God’s glory? but we lose that object in life for the sake of the life itself — that is, by desiring to live entirely to the; world, we lose the very purpose of living! Thus, then, Daniel opposes the simplicity which ought to mark the sons of God to all those excuses which dissemblers invent with the view of hiding their wickedness by a covering. We are not anxious, say they, and why not? Because we have already determined God’s glory to be of more consequence than a thousand lives, and the gratification of a thousand senses. Hence, when this magnanimity flourishes, all hesitation will vanish, and those who are called upon to incur danger through their testimony for the truth need never trouble themselves; for, as I before said, their ears are closed to all the enticements of Satan.

(186) Cyprian was martyred under the edict of Valerian, A.D. 257. — See Euseb. Eccl. Hist., lib. 7, chapter 10.

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

3. The response of Shadrach, Meshach, and Abed-nego 3:13-18

Dr. Constable's Expository Notes

The three young men told the king that they did not need to give him an answer. "We" is emphatic in the original text and implies a contrast with Yahweh. God would give the king an answer. Perhaps they meant that Nebuchadnezzar should have had no question about their loyalty to him. They did not need to argue that. Surely the king knew that their faith prohibited them from worshiping any god but Yahweh. They were known to be Jews (Daniel 1:6-7).

Gill's Exposition of the Whole Bible

Shadrach, Meshach, and Abednego, answered and said to the king,.... In a mild and gentle manner, without affronting his majesty, or insulting his gods, and yet without the least degree of servile fear or fawning flattery:

O Nebuchadnezzar, we are not careful to answer thee in this matter; about worshipping the image; we are not solicitous about a choice of words, or in what manner to draw up our answer, it is ready in our mouths; we have no need to take time and consider of this matter, and think what to say, we are at a point about it: as thou art peremptory in thy will to have thine image worshipped, we are as resolute, as determined, never to worship it; so that there is no need to spend time in a debate about it; thou art come to a conclusion, and so are we: or in this matter, about the power of our God to deliver, we are not solicitous about an answer to that; we leave him to defend himself, and his own power, against such insults upon him.

Henry's Complete Commentary on the Bible

      8 Wherefore at that time certain Chaldeans came near, and accused the Jews.   9 They spake and said to the king Nebuchadnezzar, O king, live for ever.   10 Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image:   11 And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace.   12 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.   13 Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king.   14 Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up?   15 Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall 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?   16 Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter.   17 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 thine hand, O king.   18 But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.

      It was strange that Shadrach, Meshach, and Abednego, would be present at this assembly, when, it is likely, they knew for what intent it was called together. Daniel, we may suppose, was absent, either his business calling him away or having leave from the king to withdraw, unless we suppose that he stood so high in the king's favour that none durst complain of him for his noncompliance. But why did not his companions keep out of the way? Surely because they would obey the king's orders as far as they could, and would be ready to bear a public testimony against this gross idolatry. They did not think it enough not to bow down to the image, but, being in office, thought themselves obliged to stand up against it, though it was the image which the king their master set up, and would be a golden image to those that worshipped it. Now,

      I. Information is brought to the king by certain Chaldeans against these three gentlemen that they did not obey the king's edict, Daniel 3:8; Daniel 3:8. Perhaps these Chaldeans that accused them were some of those magicians or astrologers that were particularly called Chaldeans (Daniel 2:2; Daniel 2:2) who bore a grudge to Daniel's companions for his sake, because he had eclipsed them, and so had these companions. They by their prayers had obtained the mercy which saved the lives of these Chaldeans, and, behold, how they requite them evil for good! for their love they are their adversaries. Thus Jeremiah stood before God, to speak good for those who afterwards dug a pit for his life,Jeremiah 18:20. We must not think it strange if we meet with such ungrateful men. Or perhaps they were such of the Chaldeans as expected the places to which they were advanced, and envied them their preferments; and who can stand before envy ? They appeal to the king himself concerning the edict, with all due respect to his majesty, and the usual compliment, O king! live forever (as if they aimed at nothing but his honour, and to serve his interest, when really they were putting him upon that which would endanger the ruin of him and his kingdom); they beg leave, 1. To put him in mind of the law he had lately made, That all manner of persons, without exception of nation or language, should fall down and worship this golden image; they put him in mind also of the penalty which by the law was to be inflicted upon recusants, that they were to be cast into the midst of the burning fiery furnace,Daniel 3:10; Daniel 3:11. It cannot be denied but that this was the law; whether a righteous law or no ought to be considered. 2. To inform him that these three men, Shadrach, Meshach, and Abednego, had not conformed to this edict, Daniel 3:12; Daniel 3:12. It is probable that Nebuchadnezzar had no particular design to ensnare them in making the law, for then he would himself have had his eye upon them, and would not have needed this information; but their enemies, that sought an occasion against them, laid hold on this, and were forward to accuse them. To aggravate the matter, and incense the king the more against them, (1.) They put him in mind of the dignity to which the criminals had been preferred. Though they were Jews, foreigners, captives, men of a despised nation and religion, yet the king had set them over the affairs of the province of Babylon. It was therefore very ungrateful, and an insufferable piece of insolence, for them to disobey the king's command, when they had shared so much of the king's favour. And, besides, the high station they were in would make their refusal the more scandalous; it would be a bad example, and have a bad influence upon others; and therefore it was necessary that it should be severely animadverted upon. Thus princes that are incensed enough against innocent people commonly have but too many about them who do all they can to make them worse. (2.) They suggest that it was done maliciously, contumaciously, and in contempt of him and his authority: "They have set no regard upon thee; for they serve not the gods which thou servest, and which thou requirest them to serve, nor worship the golden image which thou hast set up."

      II. These three pious Jews are immediately brought before the king, and arraigned and examined upon this information. Nebuchadnezzar fell into a great passion, and in his rage and fury commanded them to be seized, Daniel 3:13; Daniel 3:13. How little was it the honour of this mighty prince that he had rule over so many nations when at the same time he had no rule over his own spirit, that there were so many who were subjects and captives to him when he was himself a perfect slave to his own brutish passions and led captive by them! How unfit was he to rule reasonable men who could not himself be ruled by reason! It needed not be a surprise to him to hear that these three men did not now serve his gods, for he knew very well they never had served them, and that their religion, which they had always adhered to, forbade them to do it. Nor had he any reason to think that they designed any contempt of his authority, for they had in all instances shown themselves respectful and dutiful to him as their prince. But it was especially unseasonable at this time, when he was in the midst of his devotions, dedicating his golden image, to be in such a rage and fury, and so much to discompose himself. The discretion of a man, one would think, should at least have deferred this anger. True devotion calms the spirit, quiets and meekens it; but superstition, and a devotion to false gods, inflame men's passions, inspire them with rage, and fury, and turn them into brutes. The wrath of a king is as the roaring of a lion; so was the wrath of this king; and yet, when he was in such a heat, these three men were brought before him, and appeared with an undaunted courage, and unshaken constancy.

      III. The case is laid before them in short, and it is put to them whether they will comply or no. 1. The king asked them whether it was true that they had not worshipped the golden image when others did, Daniel 3:14; Daniel 3:14. "Is it of purpose?" so some read it. "Was it designedly and deliberately done, or was it only through inadvertency, that you have not served my gods? What! you that I have nourished and brought up, that have been educated and maintained at my charge, that I have been so kind to and done so much for, you that have been in such reputation for wisdom, and therefore should better have known your duty to your prince; what! do not you serve my gods nor worship the golden image which I have set up?" Note, The faithfulness of God's servants to him has often been the wonder of their enemies and persecutors, who think it strange that they run not with them to the same excess of riot. 2. He was willing to admit them to a new trial; if they did on purpose not do it before, yet, it may be, upon second thoughts, they will change their minds; it is therefore repeated to them upon what terms they now stand, Daniel 3:15; Daniel 3:15. (1.) The king is willing that music shall play again, only for their sakes, to soften them into a compliance; and if they will not, like the deaf adder, stop their ears, but will hearken to the voice of the charmers and will worship the golden image, well and good; their former omission shall be pardoned. But, (2.) The king is resolved, if they persist in their refusal, that they shall immediately be cast into the fiery furnace, and shall not have so much as an hour's reprieve. Thus does the matter lie in a little compass--Turn, or burn; and, because he knew they buoyed themselves up in their refusal with a confidence in their God, he insolently set him a defiance: "And who is that God that shall deliver you out of my hands? Let him, if he can." Now he forgot what he himself once owned, that their God was a God of gods and a Lord of kings,Daniel 2:47; Daniel 2:47. Proud men are still ready to say, as Pharaoh, Who is the Lord that I should obey his voice? or, as Nebuchadnezzar, Who is the Lord, that I should fear his power?

      IV. They give in their answer, which they all agree in, that they still adhere to their resolution not to worship the golden image, Daniel 3:16-18; Daniel 3:16-18. We have here such an instance of fortitude and magnanimity as is scarcely to be paralleled. We call these the three children (and they were indeed young men), but we should rather call them the three champions, the first three of the worthies of God's kingdom among men. They did not break out into any intemperate heat or passion against those that did worship the golden image, did not insult or affront them; nor did they rashly thrust themselves upon the trial, or go out of their way to court martyrdom; but, when they were duly called to the fiery trial, they acquitted themselves bravely, with a conduct and courage that became sufferers for so good a cause. The king was not so daringly bad in making this idol, but they were as daringly good in witnessing against it. They keep their temper admirably well, do not call the king a tyrant or an idolater (the cause of God needs not the wrath of man), but, with an exemplary calmness and sedateness of mind, they deliberately give in their answer, which they resolve to abide by. Observe,

      1. Their gracious and generous contempt of death, and the noble negligence with which they look upon the dilemma that they are put to: O Nebuchadnezzar! we are not careful to answer thee in this matter. They do not in sullenness deny him an answer, nor stand mute; but they tell him that they are in no care about it. There needs not an answer (so some read it); they are resolved not to comply, and the king is resolved they shall die if they do not; the matter therefore is determined, and why should it be disputed? But it is better read, "We want not an answer for thee, nor have it to seek, but come prepared." (1.) They needed no time to deliberate concerning the matter of their answer; for they did not in the least hesitate whether they should comply or no. It was a matter of life and death, and one would think they might have considered awhile before they had resolved; life is desirable, and death is dreadful. But when the sin and duty that were in the case were immediately determined by the letter of the second commandment, and no room was left to question what was right, the life and death that were in the case were not to be considered. Note, Those that would avoid sin must not parley with temptation. When that which we are allured or affrighted to is manifestly evil the motion is rather to be rejected with indignation and abhorrence than reasoned with; stand not to pause about it, but say, as Christ has taught us, Get thee behind me, Satan. (2.) They needed no time to contrive how they should word it. While they were advocates for God, and were called out to witness in his cause, they doubted not but it should be given them in that same hour what they should speak,Matthew 10:19. They were not contriving an evasive answer, when a direct answer was expected from them; no, nor would they seem to court the king not to insist upon it. Here is nothing in their answer that looks like compliment; they begin not, as their accusers did, with, O king! live for ever, no artful insinuation, ad captandam benevolentiam--to put him into a good humour, but every thing that is plain and downright: O Nebuchadnezzar! we are not careful to answer thee. Note, Those that make their duty their main care need not be careful concerning the event.

      2. Their believing confidence in God and their dependence upon him, Daniel 3:17; Daniel 3:17. It was this that enabled them to look with so much contempt upon death, death in pomp, death in all its terrors: they trusted in the living God, and by that faith chose rather to suffer than to sin; they therefore feared not the wrath of the king, but endured, because by faith they had an eye to him that is invisible (Hebrews 11:25; Hebrews 11:27): "If it be so, if we are brought to this strait, if we must be thrown into the fiery furnace unless we serve thy gods, know then," (1.) "That though we worship not thy gods yet we are not atheists; there is a God whom we can call ours, to whom we faithfully adhere." (2.) "That we serve this God; we have devoted ourselves to his honour; we employ ourselves in his work, and depend upon him to protect us, provide for us, and reward us." (3.) "That we are well assured that this God is able to deliver us from the burning fiery furnace; whether he will or no, we are sure that he can either prevent our being cast into the furnace or rescue us out of it." Note, The faithful servants of God will find him a Master able to bear them out in his service, and to control and overrule all the powers that are armed against them. Lord, if thou wilt, thou canst. (4.) "That we have reason to hope he will deliver us," partly because, in such a vast appearance of idolaters, it would be very much for the honour of his great name to deliver them, and partly because Nebuchadnezzar had defied him to do it--Who is that God that shall deliver you? God sometimes appears wonderfully for the silencing of the blasphemies of the enemy, as well as for the answering of the prayers of his people, Psalms 74:18-22. "But, if he do not deliver us from the fiery furnace, he will deliver us out of thy hand." Nebuchadnezzar can but torment and kill the body, and after that, there is no more that he can do; then they are got out of his reach, delivered out of his hand. Note, Good thoughts of God, and a full assurance that he is with us while we are with him, will help very much to carry us through sufferings; and, if he be for us, we need not fear what man can do unto us; let him do his worst. God will deliver us either from death or in death.

      3. Their firm resolution to adhere to their principles, whatever might be the consequence (Daniel 3:18; Daniel 3:18): "But, if not, though God should not think fit to deliver us from the fiery furnace (which yet we know he can do), if he should suffer us to fall into thy hand, and fall by thy hand, yet be it known unto thee, O king! we will not serve these gods, though they are thy gods, nor worship this golden image, though thou thyself hast set it up." They are neither ashamed nor afraid to own their religion, and tell the king to his face that they do not fear him, they will not yield to him; had they consulted with flesh and blood, much might have been said to bring them to a compliance, especially when there was no other way of avoiding death, so great a death. (1.) They were not required to abjure their own God, or to renounce his worship, no, nor by any verbal profession or declaration to own this golden image to be a god, but only to bow down before it, which they might do with a secret reserve of their hearts for the God of Israel, inwardly detesting this idolatry, as Naaman bowed in the house of Rimmon. (2.) They were not to fall into a course of idolatry; it was but one single act that was required of them, which would be done in a minute, and the danger was over, and they might afterwards declare their sorrow for it. (3.) The king that commanded it had an absolute power; they were under it, not only as subjects, but as captives; and, if they did it, it was purely by coercion and duress, which would serve to excuse them. (4.) He had been their benefactor, had educated and preferred them, and in gratitude to him they ought to go as far as they could, though it were to strain a point, a point of conscience. (5.) They were now driven into a strange country, and to those that were so driven out it was, in effect, said, Go, and serve other gods,1 Samuel 26:19. It was taken for granted that in their disposition they would serve other gods, and it was made a part of the judgment, Deuteronomy 4:28. They might be excused if they should go down the stream, when it is so strong. (6.) Did not their kings, and their princes, and their fathers, yea, and their priests too, set up idols even in God's temple, and worship them there, and not only bow down to them, but erect altars, burn incense, and offer sacrifices, even their own children, to them? Did not all the ten tribes, for many ages, worship gods of gold at Dan and Bethel? And shall they be more precise than their fathers? Communis error facit jus--What all do must be right. (7.) If they should comply, they would save their lives and keep their places, and so be in a capacity to do a great deal of service to their brethren in Babylon, and to do it long; for they were young men, and rising men. But there is enough in that one word of God wherewith to answer and silence these and many more such like carnal reasonings: Thou shalt not bow down thyself to any images, nor worship them. They know they must obey God rather than man; they must rather suffer than sin, and must not do evil that good may come. And therefore none of these things move them; they are resolved rather to die in their integrity than live in their iniquity. While their brethren, who yet remained in their own land, were worshipping images by choice, they in Babylon would not be brought to it by constraint, but, as if they were good by antiperistasis, were most zealous against idolatry in an idolatrous country. And truly, all things considered, the saving of them from this sinful compliance was as great a miracle in the kingdom of grace as the saving of them out of the fiery furnace was in the kingdom of nature. These were those who formerly resolved not to defile themselves with the king's meat, and now they as bravely resolve not to defile themselves with his gods. Note, A stedfast self-denying adherence to God and duty in less instances will qualify and prepare us for the like in greater. And in this we must be resolute, never, under any pretence whatsoever, to worship images, or to say "A confederacy" with those that do so.

Spurgeon's Verse Expositions of the Bible

Three Names High on the Muster-roll

August 16th, 1891 by C. H. SPURGEON (1834-1892)

"Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee 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 thine 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 thou hast set up." Daniel 3:16-18 .

If you read the second chapter of the Book of Daniel, you will think that Nebuchadnezzar was not far from the kingdom. His dream had troubled him; but Daniel had explained it. Then the king made this confession to Daniel, "Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret." He acknowledged that Jehovah, the God of the Jews, was the greatest of gods, and was a great interpreter of secrets; and yet in a short time we find this man setting up an idol, and persecuting to the death those who would not worship it. He seems, indeed, to have turned the blessing into a curse, and made the image of his dream the pattern of the idol he set up for the nation to worship; thus making that through which God had graciously revealed his power and wisdom, the very instrument of his folly and vain glory. Man's proud heart is the same in all generations, and the same thing happens even to-day. Have you not seen in your time men seriously impressed? They could not hold their own; they seemed stricken down by the force of truth, and you felt almost sure that they would become, like Saul of Tarsus, true converts, and even apostles of the faith. But after a while they forgot it, forgot it all, and became at length the most bitter and determined opponents of the truth before which they seemed once to bow. Every minister, who has a congregation of any considerable size, must have met with such people. I remember one who, being at a prayer-meeting where there was much wrestling power with God, was so overcome that he prayed aloud, and seemed to cry with all his heart for mercy, and ere he left he said that he had found it; but the next day he declared that he would never go to such a meeting again; that he had been almost caught, but he would not trust himself in such society any more. And I fear that he never did; for he could always speak with great severity against the people who met for prayer, and were earnest in the faith. We know, then, what to expect; that some who seem like fish almost landed, will, nevertheless, slip back into the stream; that it will happen unto them according to the true proverb, "The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire." They will go out from us because they are not of us, and the last state of such men will be worse than the first. This great king of Babylon was an absolute monarch His will was law; no man ever dared to dispute with him. Who would differ from a gentleman who could back up his arguments with a fiery furnace, or with a threat to cut you in pieces, and to make your house a dunghill? And now, when it comes to this, that he sets up a god of his own, a huge colossal statue, and gathers all the princes and potentates of his world-wide dominion together, to bow down before this image, it seems a strange thing to him that there should be anybody found who would not do so. And yet there were three Jews who mastered him. Once before, they had broken the laws of his court, and refused to eat unclean meat; and though they ate nothing but pulse, "At the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat." Having stood firm for the right before, they were the bolder to face the more terrible ordeal. The king himself had exalted them in the land, and he expected them, of course, to do his bidding, and set an example to others; but these three of the despised race of the Jews were unconquerable even by the master of the whole world. They stood out before Nebuchadnezzar, and carried their point for God and for conscience. As we dwell upon this deed of noble heroism, may we become sharers in the courage and faith of these men, whose names stand high on the roll of worthies in the kingdom of God! Thirteen times their names recur in this chapter, like a refrain to the song which speaks of their deed of valor. Notice, first, the excuses they might have made; secondly, the confidence they possessed; and thirdly, the determination at which they had arrived. I. First of all, as we think of these three brave Jews, let us consider THE EXCUSES THEY MIGHT HAVE MADE. They were accused by the Chaldeans, who had so recently been saved from death by Daniel and his three friends. The surest way to be hated by some people is to place them under an obligation. "What favor have I ever done him, that he should hate me so?" said one. But in this case the wrath of man was to praise God. The incensed monarch called the offenders before him, and, scarcely believing that in his realm any could have defied his authority, he put the alternative plainly before them. "Here is the golden image; you three Jews are to bow down before it. If you do not, there is the burning fiery furnace, and into that you shall be cast at once. What is your answer?" They might have said to themselves, "It is perfectly useless to resist. We cannot contend against this man. If we submit, we do it unwillingly; and surely, being coerced into it, we shall be but little blamed. A man cannot be expected to knock his head against a brick wall, nor throw his life away; and therefore we will bow our heads, as the rest of the multitude have done, and worship the image which Nebuchadnezzar the king has set up." It is a bad excuse, but it is one that I have often heard made. "Oh," says a man, "we must live, you know; we must live." I really do not see any necessity for it. We must die; but whether we must live or not, depends upon a great many things, and it is infinitely better to die than to sink your manhood, and to violate your conscience, at a tyrant's bidding. Again, they might have said, "We are in a strange land, and is it not written by one of our wise men, 'When you are in Babylon, you must do as Babylon does'? Of course, if we were at home, in Judaea, we would not think of such a thing. We would remember how God has said, 'Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.' If we were at home, we would obey that law; but we are many hundreds of miles away from Jerusalem, and surely we may be permitted to yield in this point." Thus have I known many who say they are Christians at home act when they are abroad; they have not regarded the Sabbath, neither have they even regarded the decency or the indecency of the amusements to which they have betaken themselves, because, forsooth, they were not at home! "We would not do this in England; but we are in Paris, you see, and the case is altered," they say. Is the case altered? Is God the God of this island, and not the God of the Continent? Has he ever given us permission to do abroad what we may not do at home? It is a vile excuse, but commonly enough made. They might also have said, "We are in office"; and seeing they were set over the affairs of the province of Babylon, they might have found some difficulty in detaching their private religion from their public duty. They were high officials; and what an excuse this is for a great deal of roguery and trickery everywhere! A man gets elected to a parish vestry, or a council, or a board, and when he once gets to sit on that board, he seems to have left his honesty at home. I say not that it is so always, but I am sorry to say that it has often been so. The official has no sooner put on his robes of office than his conscience has vanished. But these men were not so foolish as to think that because they were made rulers in Babylon, they might therefore sin against the Most High God. It is true that they were bound to obey the lawful orders of their sovereign; but whether it be right to obey men rather than God, their conscience could easily enough judge; so they never made that excuse. But, then, they were prosperous men. They were getting on in the world, and I believe that God sent this trial to Shadrach, Meshach and Abed-nego, because they were prospering. They might have said, "We must not throw away our chances." Among the dangers to Christian men, the greatest, perhaps, is accumulating wealth the danger of prosperity. Wesley used sometimes to fear that Christianity was self-destructive; for when a man becomes a Christian, the blessings of this life are his, too: he begins to rise in the world; he leaves his old position behind him; and, alas! too often, with increasing riches, forgets the God who gave him all. There is much truth in this idea; and unless the Spirit of God abides with his people, we might indeed see our faith thus commit suicide. It is a danger to be guarded against, both by liberal giving and by frequent intercession. We often pray for Christians in adversity, and it is right that we should do so; but it is even more necessary to pray for Christians in prosperity, for they run the risk of gradually becoming soft, like Hannibal's soldiers destroyed by Capuan holidays, who lost their valor in their luxury. Many a man who was an out-and-out Christian when he was lower down in life has, when prosperous, become much too great a gentleman to associate with those who were his honored brethren before. I have seen it scores of times; but it is a shocking thing. May God grant that we may never turn his mercies into an excuse for sinning against him! You who are rich have no more liberty to sin than if you were poor. You who rise in the world have no more right to do wrong than you had when you were down in the world; and his lordship is no more honorable at a prize-fight than the bullet-headed pugilist. We must do right. We must never do wrong, or plead our position in society, or our prosperity in worldly things, as a reason why we may do what others might not do. Again, further, they might have excused themselves thus. The putting up of this image was not altogether a religious act. It was symbolical. The image was intended to represent the power of Nebuchadnezzar, and bowing before it was therefore doing political homage to the great king. Might they not safely do this? They might have said, "We are politically bound." Oh, how often we hear this brought up! You are told to regard the difference between right and wrong everywhere, except when you get into politics; then stick to your party through thick and thin. Right and wrong vanish at once. Loyalty to your leader that is the point. Never mind where he leads you, follow him blindly. You are even told that you may do wrong because it is politically right. I hate such an argument! These men never for a moment entertained the evil thought. It is true that politics were mixed up with this image; but whatever might be mixed up with it, they would not worship it, for God had said, "Thou shalt not bow down thyself to them, nor serve them," and these sturdy believers would do nothing of the kind under any presence whatever. A very soothing salve for their conscience might have been found in the absence of any command to renounce their own religion. They might have encouraged each other to submit, by saying, "We are not called upon to abjure our God." They need not believe the idol to be divine, nor confess the least faith in it; in their hearts they might make a mental reservation as they bowed, and they might have whispered to one another, and said that it was a devil, and no God. They might have excused themselves to their own conscience by saying that they prostrated themselves to the music, and not to the idol, or that they made obeisance to the king rather than to his image. In fact, if their consciences had been as elastic as some modern ones, though that was hardly possible, as the virtues of indiarubber were scarcely known then, they might have said that, in bowing down before the image, they were praying to Jehovah, since he might be worshipped anywhere, and under any circumstances. They might have said that, although they looked at the image, they did not worship it; but beyond the glitter of its gold, their thoughts rose to the God of glory. Anything, in fact, will serve for an excuse, when the heart is bent on compromise; and, especially in these half-hearted days, it is very easy to find a specious reason for a false action, if some temporal benefit is attached to it. Modern charity manufactures a multitude of excuses to cover sins withal. A stronger argument, however, might have been secured from the fact of the universal submission to the decree. "Everybody else is doing it," they might have said. That morning, when the rising sun was saluted by the strains from those varied instruments of music from Persia, and Greece, and Babylon, when all the music of the world seemed gathered together, everybody bowed. There were Jews there, thousands of them; and they all bowed. There were fire-worshippers there, men who hated the worship of graven images; but they all bowed. There were men there who had gods of their own which they reverenced; but they all bowed before Nebuchadnezzar's god. "What a singular being you must be to stand out against the fashion of the time!" the tempter might have said; "your own countrymen have bowed, and you will not; better men than you, let me tell you, have bowed, but you will not." No, they will not, these three singularities, these strange eccentricities! It is folly to be singular, except when to be singular is to be right; and to be eccentric is not commendable, except the eccentricity consists in not being concentric with any kind of evil way. In spite of all the apostate crowds, these brave men would not yield not they! Though millions bowed, what had that to do with then? My dear hearers, I ask you to cultivate a brave personality. In the service of God, things cannot go by the counting of heads. You must follow the Lord's will wherever it leads you, whether you go alone or not.

"Dare to be a Daniel, Dare to stand alone."

They might have said, "It is only for once, and not for long. Ten minutes or so, once in a lifetime, to please the king; such a trivial act cannot make any difference; at any rate, it is not enough to brave the fiery furnace for. Let us treat the whole thing as a huge jest. It would be ridiculous to throw away our lives for such a trifle." Have you never heard such arguments in these days? This indulgent nineteenth century has plenty of easy maxims of a very similar sort. In the supreme hour many fail, because the trial is seemingly so small. They mean to stand for God; but this is scarcely the right time; they will wait, and choose a more worthy occasion, when something really heroic can be attempted. Were they to stand for such a little thing, the world would laugh with derision at such a straining out of a gnat. So Adam eats the apple; Esau the pottage; and the one temptation, unresisted, issues in life-long loss. Not even for a few minutes in a lifetime would these three brave men deny their God. May their stubborn faith be ours! Another excuse that they might have made was, "We can do more good by living than we can by being cast into that furnace. It is true, if we are burnt alive, we bear a rapid testimony to the faith of God; but if we live, how much more we might accomplish! You see we three are Jews, and we are put in high office, and there are many poor Jews who are captives. We can help them. We have already done so. We have always seen justice done to God's people, our fellow-countrymen, and we feel that we are raised to our high office on purpose to do good. Now, you see, if you make us bigots, and will not let us yield, you cut short our opportunities of usefulness." Ah, my dear brethren! there are many that are deceived by this method of reasoning. They remain where their conscience tells them they ought not to be, because, they say, they are more useful than they would be if they went "without the camp." This is doing evil that good may come, and can never be tolerated by an enlightened conscience. If an act of sin would increase my usefulness tenfold, I have no right to do it; and if an act of righteousness would appear likely to destroy all my apparent usefulness, I am yet to do it. It is yours and mine to do the right though the heavens fall, and follow the command of Christ whatever the consequences may be. "That is strong meat," do you say? Be strong men, then, and feed thereon. But they might also have said, "Really, this is more than can be expected of us. If we had been asked to contribute our tithe to the support of the religion of Jehovah, we would cheerfully do so; but to yield our lives in this horrible way, to be cast into a burning fiery furnace, is more than flesh and blood can bear." Yes, and some of us could not answer that argument, for, peradventure, it is pressing upon ourselves. Remember what Jesus said to the multitudes who went with him, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple." We must stand to a full surrender, and say, "Let it cost what it may, I make no exception. I take all risks. I will follow Christ, the Lamb, whithersoever he goeth, even should I die while I am following him." He that does not come to that has not taken the position which Christ demands of us, and which his Holy Spirit must work in us, before we are fully converted to the faith. "Strong language again", says one. God make you strong enough to apply it to yourself! Thus, I have set before you the excuses that these three Jews, Shadrach, Meshach, and Abed-nego, might have made. II. In the second place, let us assure our own hearts by admiring THE CONFIDENCE WHICH THEY POSSESSED. They expressed it very emphatically and clearly. They had a very definite, solid, foursquare faith. First, they said, "O Nebuchadnezzar, we are not careful to answer thee in this matter." The word "careful" there, does not give you the meaning. Read it, "We are not full of care as to how to answer thee." They did answer very carefully; but they were not anxious about the answer. It was not a thing that troubled them in the least. They knew what they were going to say. They did not deliberate. They did not hesitate. They said, "Nebuchadnezzar, we can answer you at once on that point." They were so calm, so self-collected, that they could talk to him, not as a king, but as Nebuchadnezzar. When it came to life-work, it was man to man, and Shadrach, Meshach, and Abed-nego to Nebuchadnezzar; and they told him that they had no difficulty in answering him. In the second place, they did not judge it theirs to answer at all. I find that it may be read, as in the Revised Version, "O Nebuchadnezzar, we have no need to answer thee in this matter," meaning, "We will not answer you. It is not for us to answer you. You have brought another Person into the quarrel." Let me read the words that precede my text. Nebuchadnezzar said to them, "Who is that God that shall deliver you out of my hands?" In effect, Shadrach, Meshach, and Abed-nego replied, "It is not for us to answer you. There is Another that will do that. You have challenged God, and God shall make his own reply." It was bravely spoken. They threw the onus of this matter upon God himself. So may you. If you will do right, it is God's affair to see you through. With the consequences you have nothing to do, except patiently to bear them; the consequences must be with God. Only you do the right. Believe in the Lord Jesus Christ, and obey him, and keep the command of the Most High, and then whatever comes of it, it is no blame of yours. That must be left with God. Then notice what they say. "Our God whom we serve is able to deliver us from the burning fiery furnace." They avowed their faith in the Omnipotent God, knowing that, if he chose, no mighty man of Babylon could ever throw them into that furnace. The furnace itself must die down, and become cool as ice, if God so wills it. They tell the tyrant to his face, enveloped as he was in the flame of his wrath, that God can save them out of the fire. Their God was almighty, and they put their trust in him. What is more, they add, "And he will deliver us out of thine hand, O king." Whether they burned in the fire or not, they were sure they would be delivered. "If we die, we shall be out of your reach; but we may not die; we may live beyond your reach. You have asked the question, 'Who is that God that shall deliver you out of my hands?' and we answer you, 'Our God will deliver us out of thine hand, O king.'" Now; beloved friends, if any of you are in great difficulty and trouble, tempted to do wrong, nay, pressed to do it, and if you do what is right, it looks as if you will be great losers and great sufferers; believe this: God can deliver you. He can prevent your having to suffer what you suppose you may; and if he does not prevent that, he can help you to bear it, and, in a short time, he can turn all your losses into gains, all your sufferings into happiness. He can make the worst thing that can happen to you to be the very best thing that ever did happen to you. If you are serving God, you are serving an Omnipotent Being; and that Omnipotent Being will not leave you in the time of difficulty, but he will come to your rescue. Many of us can say with Paul, "We trust not in ourselves, but in God which raiseth the dead: who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us." The Lord has helped us in the past, he is helping us in the present, and we believe that he will help us all the way through. He will help you, too if you just follow his word, and by a simple faith do the right thing. I believe that we have reason to expect interpositions of providence to help us when we are called to suffer for Christ's sake. III. But here is the point that I want to make most prominent the third one THE DETERMINATION AT WHICH THEY ARRIVED. "If not", if God does not deliver us at all, "be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up." Grand language! Noble resolve! "If not, if we have to go into the fire, into the fire we will go; but we will never bow the knee to an idol." So these gracious Jews were enabled to say. They did not pivot their loyalty to God upon their deliverance. They did not say, as some do, "I will serve God if it pays me to do so. I will serve God if he helps me at such and such a time." No, they would serve him for nothing; theirs was not cupboard love. "If not, if he does not deliver us, if it is his will that we should be burnt alive, we surrender ourselves to his will; but we will not break his divine command, or make idolaters of ourselves by bowing before an image which has no life in it, which could not even set itself up, but which Nebuchadnezzar the king hath set up." They resolved that they would, obey God at all costs. Now, I knew a young man once, to whom a certain ordinance of Christ was made known as being Scriptural; but as far as he could see, if he followed that ordinance, every door would be shut against him. If he was bold to do as he thought he ought to do, according to his Master's command and example, it would be the ruin of everything. Well, he did it, and it was not the ruin of anything; and if he had to do such a thing again a hundred times over, he thanks God that he would do it. There is such sweetness in having to make some sacrifice for God; there is such a heavenly recompense, that one almost envies the martyrs. Rather than pity their sufferings, one feels an intense longing that such honor had been ours, and that we had had the moral courage and holy stamina to suffer for God even as they suffered. Who among the bright ones are the brightest in the land of light? They that wear the ruby crown of martyrdom most certainly lead the van; for they suffered, even to the death, for their Lord. O friends, it is a glorious thing when we make no calculation of costs, but with our whole heart and soul follow the Lamb whithersoever he leadeth us! Let us walk in this heroic path. But some will say, "It is too hard. You cannot expect men to love God well enough to die for him." No, but there was One who loved us well enough to die for us, and to die a thousand deaths in one, that he might save us. If Christ so loved us, we ought so to love him. "Well," says one," I think it is impossible. I could not bear pain." It is possible, for many have endured it. I remember that one of the martyrs, who was to be burned on the following morning, thought that he would try himself; and there being a large fire in the cell, he put his foot into it to see whether he could bear to have it burnt, and soon shrank back. Therein he was foolish; for when he went out the next morning to stand on the faggots and burn, he stood like a man, and burnt bravely to the death for his Master. The fact was, his Lord did not call him to burn his foot in the stove, and so he did not help him to bear it; but when he called him to give his whole body to the flames, then grace was given. There is a story of a martyred woman, who had a child born to her a few days before she was burnt, and being in great pain, she cried aloud. One said to her, "If you cannot bear this, what will you do when you come to burn?" She said, "Now you see the pains of nature which befall a woman, and I have not patience enough to bear them; but by-and-by you shall see Christ in his members suffering, and you shall see what patience he will have, and what patience he will give to me." It is recorded of her that she seemed as if she had no pain at all when she yielded herself up to Christ. Do not judge, by what you are to-day, what you would be if you were called into trouble. Grace would be given you. I have no doubt that many of the most timid of those who truly love the Lord, would be the very bravest; while some who think they would be brave, would be the very first to start back. You may never be called to such a trial as that; but still, if you cannot bear the small trials, how would you bear the great ones? "I cannot bear to be laughed at," says one. But though there is something cruel about mocking, it does not break anybody's bones. And being laughed at well, really, I have sometimes thought, when I have seen a good joke cracked over my poor head, that there is so much misery in the world, that if I might be the cause of making a little more mirth, I should be glad; and even if it told against me, if it made somebody feel a little merrier, it was not a matter for great sorrow. And then you go into the workshop, and they point at you and say, "There comes a canting Methodist!" remember, that is the way in which the world pays homage to Christianity! If there is anything genuine in the Christian religion, the world pays its respect by cavilling at it, and caricaturing it. Accept their compliments, not as they intend them, but as you choose to read them, and you will not be grieved. You, Shadrach, not afraid of a burning fiery furnace, are surely not going to be frightened by the laughter of a silly boy or girl in the workshop? Alas, this unworthy fear enters into all relationships! I have known men afraid of their wives! I have known fewer wives, however, afraid of their husbands; for they are generally bold for Christ, and can suffer for his name's sake. I have known children afraid of their parents, and some poor parents, six feet high, afraid of their children! Oh, what poor worms it makes of us when we begin to be afraid of our fellow-creatures! Do right, and fear nothing, and God will help you. To enable us to get the spirit of these three holy men, we must get, first, a clear sense of the divine presence. If a man feels that God is seeing him, he will not bow his knee to an idol; neither will he do evil, for God's eye is upon him. He will endure, "as seeing him who is invisible;" and though the floods of ungodly men lift themselves up, he will remember the Lord who sitteth upon the waterfloods, and is higher than they. The man who realizes God's presence is by that invisible companionship rendered invincible. Greater is he that is for him, than all that can be against him.

"For right is right, since God is God, And right the day must win; To doubt would be disloyalty, To falter would be sin."

We must, next, have a deep sense of the divine law. I have already reminded you of the law." Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them." No Virgin Mary, no cross, no crucifix, no picture, no image, no visible object is to be regarded with reverence, or worshipped instead of God. All this must be put away. That is clear enough; and therefore Shadrach, Meshach, and Abed-nego, feeling that God was near, and knowing what God's law was, dared not violate that law, but would sooner die. Above all, to keep us right, we must have a mighty sense of the divine love. We shall never obey God till by his grace we have new hearts, and those hearts are full of love to him through Jesus Christ. Then, if you love him, you will say, "What! put an image of gold in his place? Never! Join the multitude in worshipping a colossal statue instead of the invisible Jehovah? Never!" With holy indignation you will choose the furnace of fire, rather than have that purer flame which glows in your heart quenched, or made to burn dimly. To some of you this must seem very trifling, because you say, "I do not care about religious forms and ceremonies. Let me enjoy myself while I am here; it is all that I ask." Well, you have made your bargain, and a sorry one it is. If this life be all, how ought a man to live? I am sure I cannot tell you. Perhaps the wisest thing of all is, "Let us eat and drink, for to-morrow we die." But there is another world, and a life beyond, and it is sometimes incomparably wise to fling this life away that we may win the life eternal. Our Lord often reminded his hearers of this great truth, "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal." "But what did these three men do?" says one: "they simply did not bow their heads, and they were cast into the fiery furnace. What did they do?" They influenced their age, their people, and, all time. These three men influenced the city of Babylon, and the whole Babylonian empire. They certainly influenced king Nebuchadnezzar. They influenced the next age, and to this hour the influence of their brave stand for God in his eternal unity, and for the non-worship of any visible thing, has held the Hebrew race firmly to this one point. It was principally through these three men that the whole Jewish people were taught their deep hatred of everything like idol-worship; and they were, by such men as these, and some who followed after; weaned from their tendency to wander after idols, and tethered fast to the worship of Jehovah, the one living and true God. Would God that the Jews as a nation went further, and knew our Lord Jesus Christ! Still, it is something that they are yet alive upon the earth bearing witness that there is but one God, Creator of heaven and earth, who only is to be worshipped. More than that, the influence of these three men lives in this audience, and will live in thousands of audiences in days to come. Does it not make your pulse beat? Does it not make your heart leap within you? Have you not said to yourselves, "This is a noble example"? Oh, that we may rise to it! In an age like ours, when everything is sold, when you can buy anybody, when the flute, harp, sackbut, dulcimer, and all kinds of music carry everything before them, when a mask and a vizor will infatuate even a saint; it is time that there were some men of the stern old mould of these three Jews, who could not, and would not, yield, whatever might happen. The pillars of the earth might be dissolved, but these men would still stand upright, and bear the whole world upon their shoulders by the grand power of God that made them strong. Be like unto them. These three men command the admiration of heaven and earth. A fool would have pointed at them and said, "There go three fools gentlemen high in office, with large incomes, and wives and families. They have only to take their cap off, and they may live in their wealth; but if they do not do it, they are to be burnt alive; and they will not do it. They will be burnt alive. They are fools." Yes, but the Son of God did not think so. When he in heaven heard them speak thus to king Nebuchadnezzar, he said, "Brave, brave men! I will leave the throne of God in heaven to go and stand by their side;" and invisibly he descended, till where the fires were glowing like one vast ruby, where the fierce flame had slain the men that threw the three confessors into the burning fiery furnace, HE came and stood. And there they walked. It was the greatest walk that they had ever had. On those burning coals the four of them were walking together in sweet fellowship. They had won the admiration and the sympathy of the Son of God, who left heaven itself, that he might come and stand side by side with them. It was therefore comparatively a little thing that they won the admiration of Nebuchadnezzar. That proud imperial tyrant cried to those about him, "Did not we cast three men bound into the midst of the fire?" They answered, "True, O king;" and he, with his visage white with ghostly fear, said, "Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God." He himself could not but stand there, and, awestruck, admire these three heroes. And now to-day you do the same. These three men still live. From the glowing coals their voices call aloud to us, "Be strong in the Lord, and in the power of his might." To close: if we would be servants of God, we must be believers in his Son Jesus Christ. Come and trust Jesus Christ, and you are saved. When you are truly saved, you are to be saved from all hesitation about obedience to God so saved, that henceforth God's law is your rule. Then, with that holy law imperative upon you, you will go forth into the world, and say, "It is not mine to ask what others will do. It is not mine to shape my course by them, not mine to enquire what will bring me most profit, what will bring me most honor. It is mine to look up to thee, my God, and ask, what wouldest thou have me to do? I will do it at all costs." I wonder how many young men to whom these words are addressed have pluck enough in them to come out on Christ's side. I do believe that many young men do not want an easy life; they would rather have a hard time, and a stern battle. We have brave spirits among us still, who like to lead the forlorn hope, and are not afraid. I challenge such to come and serve my Master fully and thoroughly, and they shall have a rough time of it; but they shall have glory, and honor, and immortality as their reward. Make a whole burnt-offering of yourself, my brother, body, soul, and spirit, for Christ. These three young men "yielded their bodies", as we read in the twenty-eighth verse. "I beseech you, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." Let the faith of your spirit carry your whole body with it, in hearty obedience to God's command, and let this be true of you

"In full and glad surrender, I give myself to thee, Thine utterly and only, And evermore to be.

"O Son of God thou lov'st me, I will be thine alone; And all I have, and am, Lord, Shall henceforth be thine own."

But I fear that I speak in vain to many, who will turn away, and say, "This world for me." Well, if you make choice of this world, and of ease and pleasure for yourself, then have you chosen Egypt's treasures, and you have disdained the reproach of Christ; you shall find one day how dreadful a folly you have committed. God grant that you may find it out soon, and not in the world to come! God bless you, and save you, for Christ's sake! Amen.