Daniel 3:8-12 – Daniel 3:13-15

Prayer Lecture 13

PRAYER.

Grant, Almighty God, since we always wander miserably in our thoughts, and in our attempts to worship thee we only profane the true and pure reverence of thy Divinity, and are easily drawn aside to depraved superstition, — Grant that we may remain in pure obedience to thy word, and never bend aside from it in any way. Instruct us by the unconquered fortitude of thy Spirit. May we never yield to any terrors or threats of man, but persevere in reverencing thy name even to the end. However the world may rage after its own diabolic errors, may we never turn out of the right path, but continue in the right course in which thou invitees us, until, after finishing our race, we arrive at that happy rest which is laid up for us in heaven, through Christ our Lord. — Amen.

Daniel 3:8-12

Daniel 3:8-12

8. Wherefore at that time certain Chaldeans came near, and accused the Jews.

8. Itaque statim, appropinquarunt viri Chaldaei, et vociferati sunt accusationem contra Iudaeos.

Note 175. The same hour — Calvin.

Note 176. That is, accused them clamorously and with tumult. Others translate, “brought forward an accusation.” For אכל, akel, signifies to, “devour,” and they say that it is used metaphorically for “to accuse” when joined to this noun. But since it also signifies “to cry out,” this sense is suitable, as the accusers were clamorous. — Calvin.

9. They spake and said to the king Nebuchadnezzar, O king, live for ever.

9. Loquuti sunt, et dixerut Nebuchadnezer regi, Rex, in aeternum vive.

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 musick, shall fall down and worship the golden image:

10. Tu, rex, posuisti edictum, ut omnis homo cum audiret vocem cornu, vel, tuboe, fistulae, citharae, sambucae, psalterii, et symphoniae, et omnium instrumentorum musices, procideret, et adoraret imaginem auream.

11. And who so falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace.

11. Et qui non prociderit, et adoraverit, projiciatur in medium, vel, intra, fornacem ignis ardentis.

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.

12. Sunt viri Iudaei, quos ipsos posuisti, id est, proefecisti, super administrationem, vel, opus, provineiae Babylonis, Sadrach, Mesach, et Abednego, viri isti non posuerunt ad to, rex, cogitationem deum tuum non colunt, et imaginem auream quam tu erexisti non adorant.

Note 177. Others translate, “reason.” — Calvin.

Note 178. Or, “thy gods,” but there is not much difference — Calvin.

Although their intention is not here expressed who accused Shadrach, Meshach, and Abednego, yet we gather from this event that the thing was most probably done on purpose when the king set up the golden image. We see how they were observed, and, as we said yesterday, Nebuchadnezzar seems to have followed the common practice of kings. For although they proudly despise God, yet they arm themselves with religion to strengthen their power, and pretend to encourage the worship of God for the single purpose of retaining the people in obedience. When, therefore, the Jews were mingled with Chaldeans and Assyrians, the king expected to meet with many differences of opinion, and so he placed the statue in a celebrated place by way of trial and experiment, whether the Jews would adopt the Babylonian rites. Meanwhile this passage teaches us how the king was probably instigated by his counselors, as they were indignant at strangers being made prefects of the province of Babylon while they were slaves; for they had become exiles by the right of warfare. Since then the Chaldeans were indignant, they were impelled by envy to suggest this advice to the king. For how did they so suddenly discover that the Jews paid no reverence to the statue, and especially Shadrach, Meshach, and Abednego? Truly, the thing speaks for itself. These men watched to see what the Jews would do and hence we readily ascertain how they, from the beginning, laid the snare by advising the king to fabricate the statue. And when they tumultuously accuse the Jews, we perceive how they were filled with envy and hatred. It may be said, they were inflamed with jealousy, since superstitious men wish to impose the same law upon all, and then their passion is increased by cruelty. But simple rivalry, as we may perceive, corrupted the Chaldeans, and caused them clamorously to accuse the Jews.

It is uncertain whether they spoke of the whole nation generally, namely, of all the exiles, or pointed out those three persons only. The accusation was probably restricted to Shadrach, Meshach, and Abed-nego. If these three could be broken down, the victory over the rest was easy. But few could be found in the whole people hardy enough to resist. We may well believe these clamorers wished to attack those whom they knew to be spirited and consistent beyond all others, and also to degrade them from those honors which they could not bear them to enjoy. It may be asked, then, why did they spare Daniel, since he would never consent to dissemble by worshipping the statue which the king commanded to be set up? They must have let Daniel alone for the time, since they knew him to be in favor wig the king; but they brought the charge against these three, because they could be oppressed with far less trouble. I think them to have been induced by this cunning in not naming Daniel with the other three, lest his favor should mitigate the king’s wrath. The form of accusation is added — O king, live for ever! It was the common salutation. Thou, O king! — this is emphatic, as if they had said, “Thou hast uttered this edict from thy royal authority, whoever hears the sound of the trumpet, or horn, harp, pipe, psaltery, and other musical instruments, shall fall down before the golden statue; whoever should refuse to do this should be cast into the burning fiery furnace. But here are some Jews whom thou hast set over the administration of the province of Babylon They add this through hatred, and through reproving the ingratitude of men admitted to such high honor and yet despising the king’s authority, and inducing others to follow the same example of disrespect. We see then how this was said to magnify their crime. The king has set them over the province of Babylon, and yet these men do not adore the golden image nor worship the gods. Here is the crime. We see how the Chaldeans, throughout the whole speech, condemn Shadrach, Meshach, and Abed-nego of this single crime — a refusal to obey the king’s edict. They enter into no dispute about their own religion, for it would not have suited their purpose to allow any question to be raised as to the claim their own deities had to supreme adoration. They omit, therefore, everything which they perceive would not suit them, and seize upon this weapon — the king is treated with contempt, because Shadrach, Meshach, and Abed-nego do not worship the image as the king’s edict ordered them to do.

Here, again, we see how the superstitious do not apply their minds to the real inquiry how they should piously and properly worship God; but they neglect this duty and follow their own audacity and lust. Since therefore the Holy Spirit sets before us such rashness, as in a mirror, let us learn. that God cannot approve of our worship unless it be offered. up with truth. Here human authority is utterly unavailing, because unless we are sure that our religion is pleasing to. God, whatever man can do for us will only add to our weakness. While we observe those holy men charged with the crime of ingratitude and rebellion, we in these times ought not to be grieved by it. Those who calumniate us reproach us with despising the edicts of kings who wish to bind us by their errors; but, as we shall see by and bye, our defense is obvious and easy. Meanwhile we ought to undergo this infamy before the world, as if we were disobedient and unmanageable; and with respect to ingratitude, even if a thousand wicked men should lead us with reproaches, we must bear their calumnies for the time patiently, until the Lord shall shine upon us as the assertor of our innocence. It now follows, —

Daniel 3:13-15

Daniel 3:13-15

13. Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king.

13. Tunc Nebuchadnezer cum iracundia et excandescentia, jussit adduci Sadrach, Mesach, et Abednego: viri autem illi adduxerunt coram rege.

Note 179. Some translate, fury — Calvin.

Note 180. We must understand, them. — Calvin.

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?

14. Loquutus est Nebuchadnezer, et dixit illis, Verumne, Sadrach, Mesach, et Abed-nego, deos meos non colitis, et imaginem auream quam statui, non adoratis?

Note 181. Or rather, my god. — Calvin

Note 182. Or, I have erected — Calvin.

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 musick, 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?

15. Nunc ecce parati eritis, simulac audiveritis vocem cornu, vel, tuboe, fistulae, citharae, sambucae, psalterii, symphoniae, et omnium instrumentorum musices, ut procidatis, et adoretis imaginem quam feci. Quoad si non adoraveritis, eadem hora projiciemini in medium fornacis ignis ardentis; et quis ille Deus qui cruat vos e manu mea?

Note 183. Some read it interrogatively, Are ye prepared? — Calvin.

This narrative clearly assures us, how kings consult only their own grandeur by a show of piety, when they claim the place of their deities. For it seems very wonderful for King Nebuchadnezzar to insult all the gods, as if there was no power in heaven unless what he approved off What god, says he, can pluck out of my hand? Why then did he worship any deity? Simply to retain the people by a curb, and fires to strengthen his own power, without the slightest affection of piety abiding within his mind. At the beginning Daniel relates how the king was inflamed with wrath. For nothing is more troublesome to kings than to see their authority despised; they wish every one to be obedient to themselves, even when their commands are most unjust After the king is cool again, he asks Shadraeh, Meshaeh, and Abed-nego, whether they were prepared to worship his god and his golden image? Since he addresses them doubtfully, and gives them a free choice, his words imply moderation. He seems to free them from all blame, if they will only bow themselves down hereafter. He now adds directly, if ye are not prepared, behold I will throw you into a furnace of burning fire; and at length breaks forth into that sacrilegious and dreadful blasphemy — There is no god who can deliver the saints alive out of his hand!

We see, then, in the person of Nebuchadnezzar, how kings swell with pride, while they pretend some zeal for piety; since in reality no reverence for God influences them, while they expect all men to obey every command. And thus, as I have said, they rather substitute themselves for God, than desire to worship him and promote his glory. This is the meaning of the words, the statue which I have created, and which I have made; as if he had said, You are not allowed to deliberate about worshipping this image or not,; my orders ought to be sufficient for you. I have erected it purposely and designedly; it was your duty simply to obey me. We see then how he claims the supreme power, by fashioning a god. Nebuchadnezzar is not now treating matters of state policy; he wishes the statue to he adored as a deity, because he had decreed it, and had promulgated his edict. And we must always remember what I have touched upon, namely, this example of pride is set before us, to shew us not to attach ourselves to any religion with rashness, but to listen to God and depend on his authority and commands, since if we listen to man, our errors would be endless. Although kings are so proud and ferocious, yet we must be guided by this rule — Nothing pleases God but what he has commanded in his word; and the principle of true piety is the obedience which we ought to render to him alone. With respect to blasphemy, it clearly demonstrates my previous assertion, however kings put forward some desire for piety, yet they despise every deity, and think of nothing but extolling their own magnificence. Hence, they traffic in the name of God to attract greater reverence towards themselves; but at the same time, if they choose to change their deities a hundred times a-day, no sense of religion will hinder them. Religion, then, is to the kings of the earth nothing but a pretext; but they have neither reverence nor fear of God in their minds, as the language of this profane king proves. What God? says he, clearly there is no God. If any one reply — he speaks comparatively, since he here defends the glory of his own god whom he worshipped, still he utters this blasphemy against all gods, and is impelled by intolerable arrogance and diabolical fury. We are now coming to the principal point where Daniel relates the constancy with which Shadraeh, Meshach, and Abed-nego were endued.