Daniel 3:9














The men of Chaldea, who plumed themselves with great titles, but possessed little souls, were not content with rendering servile homage to the king's golden image; they must needs turn informers against those who had the courage of religious conviction. While true religion ennobles a man every way, superstition dwarfs intellect and soul - emasculates a man. A gnat may sting to madness a mettled war-horse, and some men who are impotent to do good are busy with venting malicious spite on nobler natures than their own.

I. ENVY IS THE NATURAL CHILD OF SELFISHNESS - the base progeny of a base parentage. Under pretence of solicitude for the king, they were chiefly anxious to berid themselves of formidable rivals. These accused persons were foreigners, captives, and had been raised to eminent offices by virtue of their personal merits. But the little-minded native aristocrats could not endure this competition for royal honours, and were willing enough to degrade and injure good men, if only they could promote their own worldly interest. That is a despicable vice which has selfishness for its root. The envious man is ashamed to own his real object.

II. ENVY STOOPS TO USE THE MEANEST ARTS. These Chaldeans invented a new name, a name of opprobrium, by which to designate these hated rivals. As the foes of Christ invented the name of "Christian" as a byword and a reproach, so these Chaldean informers used the word "Jew" as a stigma of disgrace. Further, they sought to flatter the king with all the arts of sycophancy. They flattered his greatness, his love of power, his bigotry, his religious zeal, his autocratic will. The best friends of a monarch are those who speak in his ear at proper times most unpalatable truths, and seek wisely to abate the growth of imperious tyranny. But these men, with ingenious skill, sought only to inflame the baser passions of the king. They reminded him that his royal authority was outraged; that his gods were dishonoured; that his honour, as a truthful monarch, was a; stake. No stone was left unturned by which to gain their nefarious end. Theirs was a busy zeal, worthy of a nobler object.

III. ENVY MAGNIFIES THE SUPPOSED FAULTS OF OTHERS. From what appears in the narrative, there was no occasion for these Chaldean magnates to make any accusation against the Hebrews. It was no part of their office to become public prosecutors. The idolatry of that age was extremely tolerant. Every nation and people were allowed to worship their own gods. If these Chaldean satraps had cherished a spark of generosity in their breasts, they would have argued thus: "These Hebrews have a religious faith of their own. Let them worship what and how they please." But it is very probable that these officious governors had themselves instigated the king to make this cruel decree, and had narrowly watched its effect upon the conduct of the Hebrew youths. Now they think they have caught them in a deadly snare. Now they will exaggerate their offence before the king. Now they will accuse them, not only of withholding homage from the new idol, but with dishonour to all Chaldea's gods - with utter contempt of the king himself.

IV. ENVY IS BLIND IN FORECASTING RESULTS. These envious men proceeded upon the principle that they foresaw and foreordered the course of events. Clearly it seemed to them, the series of events was as certain as the links in a chain. The king would be incensed. These Hebrew youths would be destroyed. Themselves would be promoted to honour. But though the first step was successful, and their whole plan seemed about to bear its expected fruit, lo! miscarriage and disappointment I If they could succeed in circumventing and slaughtering these innocent men, they would have proceeded To accuse Daniel also. But the executors of the royal mandate were the only persons slain. The Hebrew youths enjoyed in the furnace the presence of a heavenly Companion and Guest. The God of the Hebrews received royal homage and public regard. The envious satraps were put to silence and to shame.

V. ENVY IS UNSCRUPULOUS AS TO OTHERS' SUFFERING. If only it can gain its paltry end, it cares not how much suffering of body and of mind it inflicts on others. They knew that the penalty decreed for non-compliance with the idolatrous practice was arbitrary and cruel; but what cared they? They might have foreseen that if these three Hebrew notables should suffer death, it would be the beginning of fiery persecution against the whole nation of Israel; but what cared they? Their pride and ambition were wounded by the elevation to office of these young Hebrews, and if they could only bring about their rivals' downfall, they were unscrupulous what amount of suffering would befall the Hebrews. Envy has ever been a deadly foe to brotherly love. - D.

O king, live for ever.
These last words, "O king, live for ever," were designed by those who uttered them as the expression of the most gross and servile adulation, and they were doubtless regarded by the monarch to whom they were addressed as the spontaneous effusion of a reverential and devoted loyally.

I. First, then, THE WORDS OF THIS SALUTATION, "O king, live for ever," were, in the mouth of the Chaldeans, manifestly uttered with a twofold purpose; to dissemble the malignity of the courtiers, and to flatter the conceit, if not to impose on the credulity of the king. Now, we do not take upon ourselves to determine whether these Chaldeans had any notion at all of a state of existence after death, or if so, what those notions were; but we can hardly conceive that those who believed the Godhead to be of the substance of silver and of gold could have any reasonable conception of the spiritual essence, the immaterial, intellectual part of man. Judging from this, they could have hoped for nothing more, and could have looked for nothing better after death, than to be resolved into their primal element of dust, and become even as the brutes that perish. Their salutation, therefore, must have been the climax of absurdity, because it bare on the face of it what was to them a perfect impossibility — the violation of a fundamental and universal law of our being. They knew that the king could not, in the course of nature, "live for ever"; they knew, that as the ancient monarchs of the nations lay down every one in his own house, so Nebuchadnezzar's ample territory must ere long contract itself to the narrow coffin. But they flattered the proud, in order to betray the innocent; they deified a blood-stained and capricious tyrant, that they might doom to death three unoffending strangers and captives, whom they hated. Now, this is a true portraiture of the world in every age. It exalts the oppressor, and tramples on the innocent. We may look upon Nebuchadnezzar, then, in this stage of his career, as a consummate specimen of the favourite of this world, the courted, the envied, the admired, the adored. The universe lay prostrate at his feet. This, then, is a specimen and a sample of the world's lie. It promises the ungodly what it never can bestow, and threatens the servants of the Lord with the loss of that which it cannot take away; so that while it deludes Nebuchadnezzar into the infatuation of believing that he, because he was a monarch over men, might become a manufacturer of gods, it binds the servants of the one true and living God hand and foot, and casts them into the devouring flame, because they fear not those who can only kill the body, but rather fear Him who is the arbiter of life and death, and who, after He hath killed, hath power to cast into hell.

II. And now let us turn from the humbled king of Babylon, TO TRACE THE PRACTICAL BEARING OF THE SUBJECT UPON OURSELVES. True it is, that in our own age and country persecution for religion's sake hath ceased, and with it the miracles that of old wrought strange deliverance, and the spiritual consolations and supports that suspended the laws of nature, and sustained the confessor beneath the scourge and the martyr amidst the flames: but there is no change in the enmity of the flesh against the Spirit, or in the barrel of the world to God. True it is, that the oppressor hath no longer at command the burning fiery furnace, nor the lions' fearful den; but the evil one still does what he can, though he can no longer do what he would. If the weapon of the world is no longer cruelty, it is contumely; if it is no longer torture, it is ridicule. "Live for ever," these words are a memorial of our own immortality, and they should call upon every one to consider, on the principles laid down in Holy Writ, whether he who is born for eternity is also living for it. Now we, like these intrepid and devoted children of the faithful Abraham, cannot at one and the same time bow down before the golden idol and adore the living God; we must be equally decided in our service with them. "Examine yourselves," then, "whether ye be in the faith; prove your own selves."

(T. Dale, M.A.)

People
Abednego, Daniel, Meshach, Nebuchadnezzar, Obadiah, Shadrach
Places
Babylon, Dura
Topics
Ages, Forever, Nebuchadnezzar, Nebuchadnez'zar, O, Responded, Saying, Spake, Spoke, Yea
Outline
1. Nebuchadnezzar dedicates a golden image in Dura.
3. They being threatened, make a good confession.
8. Shadrach, Meshach, and Abednego are accused for not worshipping the image.
19. They are cast into the furnace,
24. from which God delivers them.
28. Nebuchadnezzar seeing the miracle blesses God, and advances them.

Dictionary of Bible Themes
Daniel 3:1-12

     5541   society, negative

Daniel 3:4-15

     5421   musical instruments

Daniel 3:8-12

     7505   Jews, the
     8800   prejudice

Daniel 3:8-23

     7515   anti-semitism

Library
Harmless Fires
'Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then they brought these men before the king. 14. Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abed-nego, 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 musick, ye fall down and worship the image which I have
Alexander Maclaren—Expositions of Holy Scripture

The Jordan: the Decisive Start. Matthew 3:13-17. Mark 1:9-1Luke
3:21-22. The Anvil of Experience: knowledge only through experience--the Fourth, Daniel 3:25.--three Hebrews, Daniel 3.--Babylonian premier, Daniel 6:16-23.--George Mueller--Jesus made perfect through experience, Hebrews 2:10. 5:8, 9. 7:28, l.c.--all our experiences, Hebrews 2:14-18. Philippians 2:7. Hebrews 4:15, except through sin, Hebrews 4:15, l.c. 7:26. 2 Corinthians 5:21, f.c. 1 Peter 2:22. 1 John 3:5, l.c.--Jesus' suffering, Philippians 2:6-8. Hebrews 2:9, 17, 18. 4:15. His obedience, Luke
S. D. Gordon—Quiet Talks about Jesus

Three Names High on the Muster-Roll
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
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Song of the Three Children
DANIEL iii. 16, 17, 18. 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. We read this morning, instead of the Te Deum, the Song of the Three Children, beginning, 'Oh all ye works of the Lord, bless ye the Lord: praise
Charles Kingsley—The Good News of God

The Power and Triumph of Faith. Dan 3:06

John Newton—Olney Hymns

The Lord Coming to his Temple
The LORD , whom ye seek, shall suddenly come to His temple; even the messenger of the covenant in whom ye delight: Behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiner's fire, and like a fuller's soap, -- and he shall purify the sons of Levi -- that they may offer unto the LORD an offering in righteousness. W hereunto shall we liken the people of this generation? and to what are they like? (Luke 7:31)
John Newton—Messiah Vol. 1

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing 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: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not
Thomas Watson—The Ten Commandments

The Disciple, -- what is the Meaning and Purpose of the Cross...
The Disciple,--What is the meaning and purpose of the cross, and why do pain and suffering exist in the world? The Master,--1. The cross is the key to heaven. At the moment when by My baptism I took the cross upon My shoulders for the sake of sinners, heaven was opened, and by means of My thirty-three years bearing of the cross and by death upon it, heaven, which by reason of sin was closed to believers, was for ever opened to them. Now as soon as believers take up their cross and follow Me they
Sadhu Sundar Singh—At The Master's Feet

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Fragrant Spices from the Mountains of Myrrh. "Thou Art all Fair, My Love; There is no Spot in Thee. " --Song of Solomon iv. 7.
FRAGRANT SPICES FROM THE MOUNTAINS OF MYRRH. HOW marvellous are these words! "Thou art all fair, My love; there is no spot in thee." The glorious Bridegroom is charmed with His spouse, and sings soft canticles of admiration. When the bride extols her Lord there is no wonder, for He deserves it well, and in Him there is room for praise without possibility of flattery. But does He who is wiser than Solomon condescend to praise this sunburnt Shulamite? Tis even so, for these are His own words, and were
Charles Hadden Spurgeon—Till He Come

Daniel
Daniel is called a prophet in the New Testament (Matt. xxiv. 15). In the Hebrew Bible, however, the book called by his name appears not among the prophets, but among "the writings," between Esther and Ezra. The Greek version placed it between the major and the minor prophets, and this has determined its position in modern versions. The book is both like and unlike the prophetic books. It is like them in its passionate belief in the overruling Providence of God and in the sure consummation of His
John Edgar McFadyen—Introduction to the Old Testament

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