1Der König Nebukadnezar machte ein Bild von Gold: seine Höhe sechzig Ellen, seine Breite sechs Ellen; er richtete es auf in der Ebene Dura, in der Landschaft Babel. 2Und der König Nebukadnezar sandte aus, um die Satrapen, die Statthalter und die Landpfleger, die Oberrichter, die Schatzmeister, die Gesetzeskundigen, die Rechtsgelehrten und alle Oberbeamten der Landschaften zu versammeln, damit sie zur Einweihung des Bildes kämen, welches der König Nebukadnezar aufgerichtet hatte. 3Da versammelten sich die Satrapen, die Statthalter und die Landpfleger, die Oberrichter, die Schatzmeister, die Gesetzeskundigen, die Rechtsgelehrten und alle Oberbeamten der Landschaften zur Einweihung des Bildes, welches der König Nebukadnezar aufgerichtet hatte; und sie standen vor dem Bilde, welches Nebukadnezar aufgerichtet hatte. 4Und der Herold rief mit Macht: Euch wird befohlen, ihr Völker, Völkerschaften und Sprachen: 5Sobald ihr den Klang des Hornes, der Pfeife, der Zither, der Sambuke , der Laute, der Sackpfeife, und allerlei Art von Musik höret, sollt ihr niederfallen und das goldene Bild anbeten, welches der König Nebukadnezar aufgerichtet hat. 6Und wer nicht niederfällt und anbetet, der soll sofort in den brennenden Feuerofen geworfen werden. 7Darum, sobald alle Völker den Klang des Hornes, der Pfeife, der Zither, der Sambuke, der Laute, und allerlei Art von Musik hörten, fielen alle Völker, Völkerschaften und Sprachen nieder, indem sie das goldene Bild anbeteten, welches der König Nebukadnezar aufgerichtet hatte. 8Deswegen traten zur selben Zeit chaldäische Männer herzu, welche die Juden anzeigten. 9Sie hoben an und sprachen zum König Nebukadnezar: O König, lebe ewiglich! 10Du, o König, hast den Befehl gegeben, daß jedermann, der den Klang des Hornes, der Pfeife, der Zither, der Sambuke, der Laute und der Sackpfeife, und allerlei Art von Musik hören würde, niederfallen und das goldene Bild anbeten solle; 11und wer nicht niederfalle und anbete, der solle in den brennenden Feuerofen geworfen werden. 12Es sind nun jüdische Männer da, welche du über die Verwaltung der Landschaft Babel bestellt hast: Sadrach, Mesach und Abednego; diese Männer, o König, achten nicht auf dich; deinen Göttern dienen sie nicht, und das goldene Bild, welches du aufgerichtet hast, beten sie nicht an. 13Da befahl Nebukadnezar im Zorn und Grimm, Sadrach, Mesach und Abednego herbeizubringen. Da wurden diese Männer vor den König gebracht. 14Nebukadnezar hob an und sprach zu ihnen: Ist es Absicht, Sadrach, Mesach und Abednego, daß ihr meinen Göttern nicht dienet und das goldene Bild nicht anbetet, welches ich aufgerichtet habe? 15Nun, wenn ihr bereit seid, zur Zeit, da ihr den Klang des Hornes, der Pfeife, der Zither, der Sambuke, der Laute und der Sackpfeife, und allerlei Art von Musik hören werdet, niederzufallen und das Bild anzubeten, welches ich gemacht habe ...; wenn ihr es aber nicht anbetet, sollt ihr sofort in den brennenden Feuerofen geworfen werden; und wer ist der Gott, der euch aus meiner Hand erretten wird? 16Sadrach, Mesach und Abednego antworteten und sprachen zu dem König: Nebukadnezar, wir halten es nicht für nötig, dir ein Wort darauf zu erwidern. 17Ob unser Gott, dem wir dienen, uns aus dem brennenden Feuerofen zu erretten vermag - und er wird uns aus deiner Hand, o König, erretten - 18oder ob nicht, es sei dir kund, o König, daß wir deinen Göttern nicht dienen und das goldene Bild, welches du aufgerichtet hast, nicht anbeten werden. 19Da wurde Nebukadnezar voll Grimmes, und das Aussehen seines Antlitzes veränderte sich gegen Sadrach, Mesach und Abednego. Er hob an und befahl, den Ofen siebenmal mehr zu heizen, als zur Heizung hinreichend war. 20Und er befahl Männern, den stärksten Männern in seinem Heere, Sadrach, Mesach und Abednego zu binden, um sie in den brennenden Feuerofen zu werfen. 21Da wurden diese Männer in ihren Leibröcken, Oberröcken und Mänteln und ihren sonstigen Kleidern gebunden und in den brennenden Feuerofen geworfen. 22Darum, weil das Wort des Königs streng, und der Ofen außergewöhnlich geheizt war, tötete die Flamme des Feuers jene Männer, welche Sadrach, Mesach und Abednego hinaufbrachten. 23Und diese drei Männer, Sadrach, Mesach und Abednego, fielen gebunden in den brennenden Feuerofen. 24Da erschrak der König Nebukadnezar, und er stand eilends auf, hob an und sprach zu seinen Räten: Haben wir nicht drei Männer gebunden ins Feuer geworfen? Sie antworteten und sprachen zu dem König: Gewiß, o König! 25Er antwortete und sprach: Siehe, ich sehe vier Männer frei wandeln mitten im Feuer, und keine Verletzung ist an ihnen; und das Aussehen des vierten ist gleich einem Sohne der Götter . 26Da trat Nebukadnezar an die Öffnung des brennenden Feuerofens, hob an und sprach: Sadrach, Mesach und Abednego, ihr Knechte des höchsten Gottes, gehet heraus und kommet her! Da gingen Sadrach, Mesach und Abednego aus dem Feuer heraus. 27Und es versammelten sich die Satrapen, die Statthalter und die Landpfleger und die Räte des Königs; sie sahen diese Männer, daß das Feuer keine Macht über ihre Leiber gehabt hatte: das Haar ihres Hauptes war nicht versengt, und ihre Leibröcke waren nicht verändert, und der Geruch des Feuers war nicht an sie gekommen. 28Nebukadnezar hob an und sprach: Gepriesen sei der Gott Sadrachs, Mesachs und Abednegos, der seinen Engel gesandt und seine Knechte errettet hat, die auf ihn vertrauten und das Wort des Königs übertraten und ihre Leiber dahingaben, um keinem Gott zu dienen noch ihn anzubeten, als nur ihrem Gott! 29Und von mir wird Befehl gegeben, daß jedes Volk, jede Völkerschaft und Sprache - wer Unrechtes spricht wider den Gott Sadrachs, Mesachs und Abednegos, in Stücke zerhauen, und daß sein Haus zu einer Kotstätte gemacht werde; weil es keinen anderen Gott gibt, der auf solche Weise zu erretten vermag. 30Alsdann beförderte der König Sadrach, Mesach und Abednego in der Landschaft Babel. 31Nebukadnezar, der König, allen Völkern, Völkerschaften und Sprachen, die auf der ganzen Erde wohnen: Friede euch in Fülle! 32Es hat mir gefallen, die Zeichen und Wunder kundzutun, welche der höchste Gott an mir getan hat. 33Wie groß sind seine Zeichen, und wie mächtig seine Wunder! Sein Reich ist ein ewiges Reich , und seine Herrschaft währt von Geschlecht zu Geschlecht! -
Jamieson Fausset Brown Bible Commentary 1 NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE. (Dan. 3:1-30)
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 (
Dan 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, 15.20]. 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 (
Dan 6:7-
Dan 6:9) 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
Rev 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 (
Rev 13:12,
Rev 13:15).
furnace--a common mode of punishment in Babylon (
Jer 29:22). It is not necessary to suppose that the furnace was made for the occasion. Compare "brick-kiln,"
2Sam 12:31. 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;
Ps 14:4;
Ps 27:2;
Jer 10:25). Not probably in general, but as
Dan 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 (
Dan 3:2) 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-
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 (
Dan 2:12), 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" (
Matt 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,
Num 35:20,
Num 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 (
2Kgs 18:35), and Pharaoh's (
Exod 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 (
Matt 10:19,
Matt 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
Deut 6:4) 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,
2Tim 4:17-18). He will, we trust, literally deliver us, but certainly He will do so spiritually.
18 But if not, &c.--connected with
Dan 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 (
Job 13:15). 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 (
Dan 3:14-
Dan 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-- (
Dan 6:24;
Ps 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
Dan 3:24 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
Dan 3:25 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
Dan 3:24, 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 (
John 8:36), "in the midst of trouble" (
Ps 138:7; compare
Ps 23:3-
Ps 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-
Acts 2:27). So Paul (
2Cor 12:8-9). So Noah waited in the ark, after the flood, till God brought him forth (
Gen 8:12-
Gen 8:18).
like the Son of God--Unconsciously, like Saul, Caiaphas (
John 11:49-
John 11:52), and Pilate, he is made to utter divine truths. "Son of God" in his mouth means only an "angel" from heaven, as
Dan 3:28 proves. Compare
Job 1:6;
Job 38:7;
Ps 34:7-
Ps 34:8; and the probably heathen centurion's exclamation (
Matt 27:54). 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" (
Dan 2:47), 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;
Luke 21:18).
fire had no power--fulfilling
Isa 43:2; compare
Heb 11:34. God alone is a "consuming fire" (
Heb 12:29).
nor . . . smell of fire--compare spiritually,
1Thess 5:22.
28 In giving some better traits in Nebuchadnezzar's character, Daniel agrees with
Jer 39:11;
Jer 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,"
Ezra 6:11) from regard to God. Nebuchadnezzar now admits that God's law should be obeyed, rather than his (
Acts 5:29).
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 (
Pro 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 (
Ps 76:10).
Punished with insanity for his haughtiness, he sinks to the level of the beasts (illustrating
Ps 49:6,
Ps 49:12). The opposition between bestial and human life, set forth here, is a key to interpret the symbolism in the seventh chapter concerning the beasts and the Son of man. After his conquests, and his building in fifteen days a new palace, according to the heathen historian, ABYDENUS (268 B.C.), whose account confirms Daniel, he ascended upon his palace roof (
Dan 4:29, Margin), whence he could see the surrounding city which he had built, and seized by some deity, he predicted the Persian conquest of Babylon, adding a prayer that the Persian leader might on his return be borne where there is no path of men, and where the wild beasts graze (language evidently derived by tradition from
Dan 4:32-
Dan 4:33, though the application is different). In his insanity, his excited mind would naturally think of the coming conquest of Babylon by the Medo-Persians, already foretold to him in the second chapter.