We do not know how long or how short a time has passed since Nebuchadnezzar's dream. The likelihood is that it was rather a long time; long enough at least for Nebuchadnezzar to have quite forgotten his first lesson concerning the God of Israel, which had been taught him through Daniel's prophetic [10] revelation of his dream. In the meantime, too, Nebuchadnezzar's pride had mightily grown. Like others of his sort had done and are doing, he now undertook to control the religious faith of his subjects. Also, it crops out during the story that he thought himself more than the match of any god, and that with specific reference to Israel's God. In all probability he had by now extended his world-conquest, and was reigning supreme. Quite possibly, Jerusalem had also fallen, and the final captivity of Israel had taken place. In those times each nation's god was thought its protecting power; and the conquest of one nation by another was regarded as evidence of the superiority of the conquering nation's god. Nebuchadnezzar would naturally conclude that he and his gods were supreme in the earth. For though Jehovah, the God of Israel, may be a great God, yet had not he, Nebuchadnezzar, destroyed Jehovah's temple, and led Jehovah's people into exile? As a tree falls easily the way it leans, so man's fleshly heart is ever inclined to pride and self-exaltation. The world-conqueror becomes intoxicated with his own power and successes, and his growing pride runs to self-deification.

      It is surely significant, and a point of deepest interest that an idolatrous statue figures prominently at both the beginning and the end of the "times of the Gentiles"; both in connection with the first and the last Gentile world-power. Also it may be more than mere accident that in connection with both, the number 6 appears (60x6 here; 666 there, Revelation 13). At any rate Nebuchadnezzar set up a golden statue 60 cubits high, 6 cubits broad, in the plain of Dura, for the purpose of making it the object of universal worship throughout all his vast dominion. [This numerical significance, if any, is lost in of some of the modern translations, such as the NIV, when the translators convert these measurements within the text to either feet or meters.--R.L.G.]

      It is not said that it is an image of himself. We are distinctly told that it was the image of his (Nebuchadnezzar's) god. Uniformity and governmental control of religion in their kingdom has always been a desideratum of tyrants and world-dictators. So Nebuchadnezzar, confident of his absolute power, undertook to institute his own religion and to compel the acceptance of it in all his domain.

      On the great opening day were assembled in the plain of Dura all the governors, satraps, and high officials of the empire. There stood the lofty idol-statue, resplendent, visible from afar. A musical band was stationed there; and the imperial edict was that at the first blast of music all the great assembly should bow in worship before the great image. So, when the musical instrument blared out the appointed signal, all heads went down in adoration of the idol. All but three. These were Daniel's three companions: Meshach, Shadrach, and Abednego. Where Daniel was at this time, and why he was not present we are not told. Whether the king had intentionally exempted him, or for whatever reason--it would be vain to guess and surmise--all we know is that Daniel is not in this picture.

      Whether it was the spirit of "anti-Semitism" (for that thing is as old as the devil's hate for the Jewish race) or just plain jealousy because of the high honor that had been bestowed upon these three Jewish captives (see Daniel 1:19; 2:49), certain "Chaldeans" noticed the failure of Daniel's companions to comply with Nebuchadnezzar's orders. They promptly and gleefully hastened to report the disobedience to the king. These astrologers should have been the last to have done this thing, for they owed their lives to Daniel and his three companions (Daniel 2:17-19; 24). But there is no hatred so bitter as that which turns against a friend and benefactor. See how they embellish the accusation, to make it appear especially ugly in the king's sight.

"There are certain Jews whom you have appointed over the administration of the province of Babylon, namely Shadrach, Meshach and Abed-nego. These men, O king, have disregarded you; they do not serve your gods or worship the golden image which you have set up."

      The implication, of course, was that their action was one of willful insubordination to and contempt for the king; of high treason and betrayal of their office. All of which was false and slanderous. But the king was "furious with rage." The three Hebrews were summoned before him. Yet, after all, such was the king's evident regard for them that he would not condemn them on the report of the astrologers but proposed to put them to the test.

"Is it true, Shadrach, Meshach and Abed-nego, that you do not serve my gods or worship the golden image that I have set up? Now if you are ready, at the moment you hear the sound of the horn, flute, lyre, trigon, psaltery and bagpipe and all kinds of music, to fall down and worship the image that I have made, very well. But if you do not worship, you will immediately be cast into the midst of a furnace of blazing fire; and what god is there who can deliver you out of my hands?" [11]

      In saying this Nebuchadnezzar flung his gauntlet down before the God of Israel. That was a clear-cut challenge to Jehovah. "Let us see, now," he said in effect, "who is greater and stronger, whether your God, or I, the king." The answer of the young Hebrews must be recorded in letters of gold in the imperishable annals of God:

"O Nebuchadnezzar, we do not need to give you an answer concerning this matter. If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand, O king. But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up."

      That is to say--"Our God is able to deliver us; but whether He chooses to do so in this instance or not, we shall be true to Him." (Comp. Acts 5:29.) It does not appear that the test was ever made. The answer of the young Hebrews so enraged the autocrat of Babylon that his attitude towards them was changed, and he immediately gave orders that some of his "strongest soldiers" should bind the three Hebrews; that the furnace be heated seven times hotter than usual; and they be cast into that fiery slough.

      His rage was so overwhelming that he overdid everything. There was no need of calling "valiant warriors" to bind those humble, unresisting servants of Jehovah--a common soldier could have done it as well. And the heating of the furnace seven times hotter would really make their death quicker and easier than a slow fire would have done it. Also the flames that shot from the furnace's mouth killed those "valiant warriors" of Nebuchadnezzar's, when they threw in the three Hebrews. Evidently the king, as in common speech we say, "was so angry he couldn't see straight," and abandoned all sense and reason.

      The furnace must have been so constructed that the interior could be seen. The king, expecting to behold the gruesome spectacle of the consuming of these rebellious subjects, was suddenly seized with astonishment. In haste he rose up and said to his counselors: "Was it not three men we cast bound into the midst of the fire? . . . Look! I see four men loosed and walking about in the midst of the fire without harm, and the appearance of the fourth is like a son of the gods!"

      Now was his anger utterly forgotten, now was his pride gone. Like a humble suppliant the king came to the door of the furnace and said, "Shadrach, Meshach and Abed-nego, come out, you servants of the Most High God, and come here!" They came out: their bonds had indeed been burned off, but upon their flesh there was no injury, nor any smell of fire upon their garments.

      One thing is notable in Nebuchadnezzar: he always responded to light. He did not fly into the face of facts, nor kick against the pricks. He accepted the solemn truth which God now for the second time had brought home to his heart. He lifted up his voice and honored the God of Shadrach, Meshach, and Abednego; and issued a decree that upon severe penalties, the God whom these men worshipped should be held in awe throughout his kingdom: "inasmuch as there is no other god who is able to deliver in this way." Evidently the plan of enforcing universal compulsory worship of Nebuchadnezzar's god, and the golden image he had reared up in the plain of Dura, must thereby have been abandoned; and now a decree of religious tolerance was proclaimed in all the dominion. For all liberty is purchased at the price of someone's faith and heroism and self-sacrifice.

      Then the King promoted the three young Hebrews in the province of Babylon.

      From this time on the names of the three companions of Daniel are not mentioned again. We do not know where they lived, nor how, nor how long. But we confidently expect to meet them again in that Day, in the noble company of all those who "by faith conquered kingdoms, performed acts of righteousness, . . . quenched the power of fire, escaped the edge of the sword, from weakness were made strong," who "gained approval through their faith" (Hebrews 11:33-39).

      The God of Shadrach, Meshach, and Abednego (said King Nebuchadnezzar) "has sent His angel and delivered His servants who put their trust in Him." And of these three "servants" he said that they "violated the king's command, and yielded up their bodies so as not to serve or worship any god except their own God." In doing this they gave God the chance to show His marvelous power in the sight of all the nations. "They did not love their life even when faced with death." When you trust God, and take (what men would call) the risk you give Him the opportunity to work and to show His hand. Alas, how little chance God has in the lives of most of us! [12]

      "When you walk through the fire, you will not be scorched, Nor will the flame burn you. For I am the LORD your God, The Holy One of Israel, your Savior . . ." (Isaiah 43:2, 3). This promise was literally fulfilled in the case of the three young Hebrews. It needs not to be fulfilled in such literalness to be true; and has not always been so fulfilled. The three Hebrews themselves did not know that it would be so fulfilled. Nevertheless they trusted their God.

      "The day of Jacob's trouble." In the latter days, God's prophet declares, a remnant of Israel, for their loyalty to God will pass through the furnace. "I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, 'They are My people,' And they will say, 'The LORD is my God.'" (Zechariah 13:9).

      The times of the Gentiles, which began with Nebuchadnezzar's conquest of the kingdom of Judah, will close with Israel's intensest sufferings under the rule of "the little horn." But "he will be saved from it." (Jeremiah 30:7-9.) See Daniel 7:21-27. This will be brought out in a future lesson. To the head of the first Gentile world-power, however, God is teaching lessons concerning Himself and His people Israel, which all Gentile rulers should heed. But they will not.

[LOD3R 10-13]