OT § 175

And so, after sufficient time had passed and the eighteenth year had come, the king, having remembered his dream, made a golden image, which was sixty cubits high and its breadth was six cubits. For when the blessed Daniel, when he interpreted the same dream, answered the saying, "You are the head of the golden image," [Daniel 2:38] in this word king Nebuchadnezzar, having been puffed up and having been lifted up in heart, made the image as an anti-type of the dream, so that he might be worshiped as God by all.

And so having furnished it in greatness he set it up in the plain of Deira in the country of Babylon.

For Scripture says, "In the eighteenth year, Nebuchadnezzar the king made a golden image, its height was sixty cubits, and its breadth was six cubits, and he set it in the plain of Deira in the country of Babylon." [Daniel 3:1] And so through eighteen years he imitated Jesus the son of God, who was present in the world, who also raised his own human image from the dead and showed this image, which was pure and blameless as gold, to his disciples.

Through the height of sixty cubits, there are sixty patriarchs, through whom the image of God according to the flesh, that is the Word, is molded and fashioned and is exulted on behalf of all the patriarchs. Through the breadth of six cubits this recalls the six days of creation. For on the sixth day man, having been molded from dust, came to be. And so the gold which Nebuchadnezzar molded into the representative image which he made, he set it up on the plain of Deira, in the country of Babylon, indicating the plain to be the world, and Babylon the great city.

And at that time Nebuchadnezzar made only one image, but now the deceiver devises greater things in the world, so that through the many spectacles he may delude all men, some being carried about in one direction or another, some worshiping golden idols, others silver, others bronze, some that which is composed from ivory, many revering clay and stone. They all, abandoning the heavenly God, submit to empty and lifeless and useless idols, not wishing to look up to the height of heaven, nor wishing to apprehend the beauty of heaven, so that they, who do not recognize the God of this heaven, are not able to be saved. These things are the handiwork of the devil. He worked not only long ago in Babylon, but also now he does the same things and endeavors more reckless things against the slaves of God. Having prepared the furnace of fire beforehand, so that through it he might frighten men, who do not see the eternal punishment through fire which is prepared for the devil by God.

Verse 1. "Nebuchadnezzar the king made a golden statue seventy cubits in height and six cubits in breadth." How soon he forgot the truth, when he had just been worshipping a servant of God as if he had been God Himself, but now commanded a statue to be made for himself in order that he personally might be worshipped in the statue! Now if this statue was of gold, and was of incalculable weight, it was intended to arouse amazement in the beholders and to be worshipped as God even though a mere inanimate object, whilst everyone would be consecrating his own avarice to it. On the other hand an opportunity of salvation was afforded to the barbarian nations through the opportune presence of the captive Jews (Col. iii), with the result that after they had first come to know the power of the one true God through Daniel's revelation of the dream, they might then learn from the brave example of the three youths to despise death, and to eschew the worship of idols.

"And he set it up in the plain of Dura in the province of Babylon." Instead of "Dura" Theodotion has "Deira," and Symmachus has "Durau," whereas the Septuagint renders it as the common noun peribolon, a word which we might render as "game-preserve" or "enclosure."

Our Lord is good and loves humankind, so the creator and ruler desires "all to be saved and to know the truth" and "does not seek the death of the wicked but that they should turn and live." Indeed, for that reason he died for our salvation. So truly he [the king] acts like a fool; being enslaved to arrogance, he derives no benefit from the divine remedy, but like the one who lives with illness, he rejects the cure from those who practice medicine. Thus, the awful disease tends to grow day by day. Such a man is this boastful king, who the God of all bestowed on him kindness without bounds, applying the cure for countless transgressions and acts of impiety. So also God revealed that the bringing of peace is fragile and passing, as he held aloft the ones made captive by war and who bore by compulsion the yoke of slavery. They shined splendidly and steadfastly and were admired for the wisdom of their prophecy. And thereby the God of all was indeed confessed to be the true God. But after a short time, the king came back into his true nature, just "as a dog returns to his vomit."

And so, after sufficient time had passed and the eighteenth year had come, the king, having remembered his dream, made a golden image, which was sixty cubits high and its breadth was six cubits. For when the blessed Daniel, when he interpreted the same dream, answered the saying, "You are the head of the golden image," [Daniel 2:38] in this word king Nebuchadnezzar, having been puffed up and having been lifted up in heart, made the image as an anti-type of the dream, so that he might be worshiped as God by all.

And so having furnished it in greatness he set it up in the plain of Deira in the country of Babylon.

For Scripture says, "In the eighteenth year, Nebuchadnezzar the king made a golden image, its height was sixty cubits, and its breadth was six cubits, and he set it in the plain of Deira in the country of Babylon." [Daniel 3:1] And so through eighteen years he imitated Jesus the son of God, who was present in the world, who also raised his own human image from the dead and showed this image, which was pure and blameless as gold, to his disciples.

Through the height of sixty cubits, there are sixty patriarchs, through whom the image of God according to the flesh, that is the Word, is molded and fashioned and is exulted on behalf of all the patriarchs. Through the breadth of six cubits this recalls the six days of creation. For on the sixth day man, having been molded from dust, came to be. And so the gold which Nebuchadnezzar molded into the representative image which he made, he set it up on the plain of Deira, in the country of Babylon, indicating the plain to be the world, and Babylon the great city.

And at that time Nebuchadnezzar made only one image, but now the deceiver devises greater things in the world, so that through the many spectacles he may delude all men, some being carried about in one direction or another, some worshiping golden idols, others silver, others bronze, some that which is composed from ivory, many revering clay and stone. They all, abandoning the heavenly God, submit to empty and lifeless and useless idols, not wishing to look up to the height of heaven, nor wishing to apprehend the beauty of heaven, so that they, who do not recognize the God of this heaven, are not able to be saved. These things are the handiwork of the devil. He worked not only long ago in Babylon, but also now he does the same things and endeavors more reckless things against the slaves of God. Having prepared the furnace of fire beforehand, so that through it he might frighten men, who do not see the eternal punishment through fire which is prepared for the devil by God.

Verse 1. "Nebuchadnezzar the king made a golden statue seventy cubits in height and six cubits in breadth." How soon he forgot the truth, when he had just been worshipping a servant of God as if he had been God Himself, but now commanded a statue to be made for himself in order that he personally might be worshipped in the statue! Now if this statue was of gold, and was of incalculable weight, it was intended to arouse amazement in the beholders and to be worshipped as God even though a mere inanimate object, whilst everyone would be consecrating his own avarice to it. On the other hand an opportunity of salvation was afforded to the barbarian nations through the opportune presence of the captive Jews (Col. iii), with the result that after they had first come to know the power of the one true God through Daniel's revelation of the dream, they might then learn from the brave example of the three youths to despise death, and to eschew the worship of idols.

"And he set it up in the plain of Dura in the province of Babylon." Instead of "Dura" Theodotion has "Deira," and Symmachus has "Durau," whereas the Septuagint renders it as the common noun peribolon, a word which we might render as "game-preserve" or "enclosure."

Our Lord is good and loves humankind, so the creator and ruler desires "all to be saved and to know the truth" and "does not seek the death of the wicked but that they should turn and live." Indeed, for that reason he died for our salvation. So truly he [the king] acts like a fool; being enslaved to arrogance, he derives no benefit from the divine remedy, but like the one who lives with illness, he rejects the cure from those who practice medicine. Thus, the awful disease tends to grow day by day. Such a man is this boastful king, who the God of all bestowed on him kindness without bounds, applying the cure for countless transgressions and acts of impiety. So also God revealed that the bringing of peace is fragile and passing, as he held aloft the ones made captive by war and who bore by compulsion the yoke of slavery. They shined splendidly and steadfastly and were admired for the wisdom of their prophecy. And thereby the God of all was indeed confessed to be the true God. But after a short time, the king came back into his true nature, just "as a dog returns to his vomit."

And having sent out a command he summoned together the governors, captains and rulers and all of those in authority to come to the consecration of the image, which Nebuchadnezzar the king set up.

Verse 2. "Nebuchadnezzar sent therefore to the satraps, magistrates and judges, the dukes and potentates, and the prefects and all the princes of the various districts that they should gather themselves together." It is the higher ranks which stand in the greater peril, and those who occupy the loftier position are the more sudden in their fall. The princes are assembled to worship the statue in order that through their princes the nations also might be attracted into error, For those who possess riches and power are all the more easily overthrown because of their apprehension of being bereft of them. But after the magistrates are led astray, the subject populace perish through the evil example of their superiors.

The enemy prepares the theatre, and he himself collects together the spectators, and prepares the lists; a theatre too, not of chance persons, or of some private individuals, but of all those who were honourable and in authority, to the end that their testimony may be worthy of credit with the multitude. They had come summoned for one thing; but they all departed having beheld another thing. They came in order to worship the image; and they departed, having derided the image, and struck with wonder at the power of God, through the signs which had taken place with respect to these young men. And observe, where the field for this display was spread out. No city, nor select enclosure furnished room for this theatre of the whole world, but smooth and naked plains. For in the plain of Dura, outside the city, he set up the image.

And having sent out a command he summoned together the governors, captains and rulers and all of those in authority to come to the consecration of the image, which Nebuchadnezzar the king set up.

Verse 2. "Nebuchadnezzar sent therefore to the satraps, magistrates and judges, the dukes and potentates, and the prefects and all the princes of the various districts that they should gather themselves together." It is the higher ranks which stand in the greater peril, and those who occupy the loftier position are the more sudden in their fall. The princes are assembled to worship the statue in order that through their princes the nations also might be attracted into error, For those who possess riches and power are all the more easily overthrown because of their apprehension of being bereft of them. But after the magistrates are led astray, the subject populace perish through the evil example of their superiors.

The enemy prepares the theatre, and he himself collects together the spectators, and prepares the lists; a theatre too, not of chance persons, or of some private individuals, but of all those who were honourable and in authority, to the end that their testimony may be worthy of credit with the multitude. They had come summoned for one thing; but they all departed having beheld another thing. They came in order to worship the image; and they departed, having derided the image, and struck with wonder at the power of God, through the signs which had taken place with respect to these young men. And observe, where the field for this display was spread out. No city, nor select enclosure furnished room for this theatre of the whole world, but smooth and naked plains. For in the plain of Dura, outside the city, he set up the image.

Verses 4, 5. "And a herald proclaimed with mighty voice: 'To us the order is given, both peoples and tribes and languages, at what hour ye hear the sound of the trumpet...'" Not that the entire population of all the nations could have gathered on the plain of Dura and adored the golden statue, but rather, in the person of their leaders, all the tribes and peoples were supposed to have performed the act of worship. Now as I mentally run through all the Holy Scripture, I nowhere find (unless my memory fails me) a passage stating that any of the saints worshipped God Himself by falling prostrate; but only someone worshipping idols or demons or forbidden objects is said to have worshipped by falling prostrate. So also in this present instance that kind of worship is performed not once but several times as well. Moreover in the Gospel the devil says to the Lord, "All these things will I give Thee, if Thou fallest down and worshippest me" (Matthew 4:9). But this comment should also be made, that all heretics who devise a false doctrine with the brilliance of worldly eloquence, fashion thereby a golden statue, and to the best of their ability constrain men by their persuasiveness to fall down and adore the idol of deceit.

Seest thou how difficult these struggles are made; how irresistible the snare; and how deep the gulph, and a precipice on either hand? But be not afraid. In whatever degree the enemy increases his machinations, so much the more does he display the courage of the young men. For this reason is there this symphony of so many musicians; for this reason the burning furnace; in order that both pleasure, and fear, may besiege the souls of those present. Is there any one of harsh and unyielding character among them? "Let the melody of every kind of music," saith he, "enchant and soften him." But is he superior to this artifice, "let the sight of the flame affright and astound him." Thus was fear as well as pleasure present; the one entering to assault the soul by the ears, the other by the eyes. But the noble character of these youths was not by any such means to be conquered; but even as, when they fell into the fire, they mastered the flames, even so they derided all desire and all fear.

And we know that once we have been persuaded by Jesus to abandon idols and the atheism of worshiping many gods, the enemy cannot persuade us to commit idolatry, though he tries to force us. That is why he empowers those over whom he has authority to do such things.…It is not just of old that Nebuchadnezzar's image of gold was set up or only then that he threatened Ananias, Azarias and Misael that he would throw them into the burning fiery furnace unless they worshiped it. Even now Nebuchadnezzar says the same thing to us, the true Hebrews in exile from our homeland. But as for us, let us imitate those holy men so that we may experience the heavenly dew that quenches every fire that arises in us and cools our governing mind.

Verses 4, 5. "And a herald proclaimed with mighty voice: 'To us the order is given, both peoples and tribes and languages, at what hour ye hear the sound of the trumpet...'" Not that the entire population of all the nations could have gathered on the plain of Dura and adored the golden statue, but rather, in the person of their leaders, all the tribes and peoples were supposed to have performed the act of worship. Now as I mentally run through all the Holy Scripture, I nowhere find (unless my memory fails me) a passage stating that any of the saints worshipped God Himself by falling prostrate; but only someone worshipping idols or demons or forbidden objects is said to have worshipped by falling prostrate. So also in this present instance that kind of worship is performed not once but several times as well. Moreover in the Gospel the devil says to the Lord, "All these things will I give Thee, if Thou fallest down and worshippest me" (Matthew 4:9). But this comment should also be made, that all heretics who devise a false doctrine with the brilliance of worldly eloquence, fashion thereby a golden statue, and to the best of their ability constrain men by their persuasiveness to fall down and adore the idol of deceit.

Seest thou how difficult these struggles are made; how irresistible the snare; and how deep the gulph, and a precipice on either hand? But be not afraid. In whatever degree the enemy increases his machinations, so much the more does he display the courage of the young men. For this reason is there this symphony of so many musicians; for this reason the burning furnace; in order that both pleasure, and fear, may besiege the souls of those present. Is there any one of harsh and unyielding character among them? "Let the melody of every kind of music," saith he, "enchant and soften him." But is he superior to this artifice, "let the sight of the flame affright and astound him." Thus was fear as well as pleasure present; the one entering to assault the soul by the ears, the other by the eyes. But the noble character of these youths was not by any such means to be conquered; but even as, when they fell into the fire, they mastered the flames, even so they derided all desire and all fear.

And we know that once we have been persuaded by Jesus to abandon idols and the atheism of worshiping many gods, the enemy cannot persuade us to commit idolatry, though he tries to force us. That is why he empowers those over whom he has authority to do such things.…It is not just of old that Nebuchadnezzar's image of gold was set up or only then that he threatened Ananias, Azarias and Misael that he would throw them into the burning fiery furnace unless they worshiped it. Even now Nebuchadnezzar says the same thing to us, the true Hebrews in exile from our homeland. But as for us, let us imitate those holy men so that we may experience the heavenly dew that quenches every fire that arises in us and cools our governing mind.

And so then, while all the men were coming together for the event and while the musical instruments rang out together, at that moment the peoples, tribes, and tongues, fell down and worshipped the image, some of them only because they feared the king, but all became idolaters, and they heeded the word which was prescribed by the king.

Verse 7. "After these things the people, therefore, as soon as they heard the sound of the trumpet and pipe..." We are to take this statement in the same sense as above, so that we understand that all the peoples were represented by their leaders. For of course it was impossible for all the nations to attend at one time.

And so then, while all the men were coming together for the event and while the musical instruments rang out together, at that moment the peoples, tribes, and tongues, fell down and worshipped the image, some of them only because they feared the king, but all became idolaters, and they heeded the word which was prescribed by the king.

Verse 7. "After these things the people, therefore, as soon as they heard the sound of the trumpet and pipe..." We are to take this statement in the same sense as above, so that we understand that all the peoples were represented by their leaders. For of course it was impossible for all the nations to attend at one time.

Verse 8. "And straightway at that time there came certain Chaldeans and accused the Jews..." They were envious of these Jews because they had been in charge of the king's business in Babylon, and also they were offended by their foreign religion and aversion towards idols. They therefore find a pretext for accusing them to the king. The final consequence ensues.

Verse 8. "And straightway at that time there came certain Chaldeans and accused the Jews..." They were envious of these Jews because they had been in charge of the king's business in Babylon, and also they were offended by their foreign religion and aversion towards idols. They therefore find a pretext for accusing them to the king. The final consequence ensues.

Verse 12. "Now then, there are certain Jews whom thou hast appointed over the affairs of the district of Babylon, namely Shadrach, Meshach, and Abednego, who have despised thy decree" (the Vulgate reads: "those men of thine have despised the decree, O king"). To a certain extent their statement amounts to this: "Those captives and slaves whom thou hast preferred before us and hast made to be governors have lifted themselves up in pride and despise thine orders, not serving thy gods, and not worshipping the golden statue thou hast set up." The assertion we made at the commencement of the commentary on the vision is more abundantly proved in this passage, namely that the gods of Nebuchadnezzar were not to be identified with the golden statue which he had ordered to be erected for the worship of himself, for in what follows the king himself says:

Consider thou also with me the wickedness of those who were their accusers, and how maliciously and bitterly they brought the accusation! "There are," say they, "certain Jews whom thou hast set up over the works of the province of Babylon." They did not merely make mention of the nation, but they also bring to mind their honourable condition, that they may inflame the wrath of the king; almost as if they had said, "These slaves, these captives, who are without a city, thou hast made rulers over us. But they shew contempt for such honour, and treat insolently him who has given them this honour!" Therefore they say this; "The Jews whom thou hast set over the works of the province of Babylon, obey not thy decree, nor serve thy gods." The accusation becomes their greatest praise; and the crimes imputed, their encomium; a testimony indeed that is indubitable, since their enemies bring it forward.

When in Babylon an image had been made, And everyone against his will worshiped the lifeless things as though it were alive, Then, as Scripture tells, three youths, Having received in their hearts divine guidance, did not leave the straight path, For they considered the madness of many as a path that leads astray. And so the steadfast young men did not follow it. But, advancing on the straight road, always toward the truth, They mocked the trickery of the Persians, Or rather, the sainted boys mourned and lamented, For a righteous person does not rejoice over the destruction of another but with groans prays: "Hasten, Merciful One; and in compassion come quickly To our aid, since you are able to do what you will."

Verse 12. "Now then, there are certain Jews whom thou hast appointed over the affairs of the district of Babylon, namely Shadrach, Meshach, and Abednego, who have despised thy decree" (the Vulgate reads: "those men of thine have despised the decree, O king"). To a certain extent their statement amounts to this: "Those captives and slaves whom thou hast preferred before us and hast made to be governors have lifted themselves up in pride and despise thine orders, not serving thy gods, and not worshipping the golden statue thou hast set up." The assertion we made at the commencement of the commentary on the vision is more abundantly proved in this passage, namely that the gods of Nebuchadnezzar were not to be identified with the golden statue which he had ordered to be erected for the worship of himself, for in what follows the king himself says:

Consider thou also with me the wickedness of those who were their accusers, and how maliciously and bitterly they brought the accusation! "There are," say they, "certain Jews whom thou hast set up over the works of the province of Babylon." They did not merely make mention of the nation, but they also bring to mind their honourable condition, that they may inflame the wrath of the king; almost as if they had said, "These slaves, these captives, who are without a city, thou hast made rulers over us. But they shew contempt for such honour, and treat insolently him who has given them this honour!" Therefore they say this; "The Jews whom thou hast set over the works of the province of Babylon, obey not thy decree, nor serve thy gods." The accusation becomes their greatest praise; and the crimes imputed, their encomium; a testimony indeed that is indubitable, since their enemies bring it forward.

When in Babylon an image had been made, And everyone against his will worshiped the lifeless things as though it were alive, Then, as Scripture tells, three youths, Having received in their hearts divine guidance, did not leave the straight path, For they considered the madness of many as a path that leads astray. And so the steadfast young men did not follow it. But, advancing on the straight road, always toward the truth, They mocked the trickery of the Persians, Or rather, the sainted boys mourned and lamented, For a righteous person does not rejoice over the destruction of another but with groans prays: "Hasten, Merciful One; and in compassion come quickly To our aid, since you are able to do what you will."

But someone will say, "You are making sophistries." Be educated, O man, about the things which happen under Antiochus Epiphanes. While the seven brothers together with their mother were taken, they were struck with scourges and whips, but one of them answered the whips, and he said, "Why do you delay to ask and to learn? For we are prepared to die rather than to transgress our patriarchal laws." [2 Maccabees 7:1-2]

"But the king, becoming stirred up at this, commanded pans and cauldrons to be heated at once, and he commanded that the one of them who spoke first, that his tongue be rooted out and having been scalped, to be maimed. While the rest of the brothers looked on, and while the steam of the pans grew sufficiently, he exhorted one another in the voice of their fatherland saying, 'The Lord God watches over us, and in truth, he comforts us just as Moses through the song which he spoke before God's face long ago saying, "He will be comforted in his slaves."'" [2 Maccabees 7:3-6; Deuteronomy 32:36]

You see how the Spirit of the Father cares for martyrs, he teaches, while urging and encouraging them, to despise this death and to hasten to what is better. For if anyone is apart from the Holy Spirit, this one cowers in agony and is afraid, and he hides and avoids the temporary death and cringes before the sword and does not submit to retribution. He holds this world before his eyes, the cares of life, and he prefers his wife and he loves his own children and seeks the riches of property. Such a one does not procure heavenly power and is recklessly destroyed.

And so it is necessary for every man who accepts the Word, to listen to what the heavenly king and master prescribes, "Whoever does not take up his cross and follow after me, is not worthy of me," [Matthew 10:38] and "He who does not renounce all his belongings is not able to be my disciple." [Luke 14:33]

But when all fell down, and were subdued, then the youths alone are led into the midst; in order that from this too the conquest may become the more illustrious, they alone conquering and being proclaimed victors among so vast a multitude. For this would not have been so surprising if they had acted courageously at the first, when as yet no one had been overthrown. But the greatest, and most astonishing fact was, that the multitude of those who fell down, neither affrighted, nor enfeebled them. They did not say to themselves any such things as many are ofttimes wont to say; "If we were the first, and the only persons to worship the image, this would have been a sin: but if we do this with so many myriads, who will not make allowance? who will not think us worthy of defence?" nothing of that sort did they say or think, when they beheld the prostrate forms of so many tyrants.… What then does the king? He commands that they should be brought into the midst, so that he may affright them in every way. But nothing dismayed them, neither the wrath of the king, nor their being left alone in the midst of so many, nor the sight of the fire, nor the sound of the trumpet, nor the whole multitude looking fire at them; for deriding all these things, as if they were about to be cast into a cool fountain of water, they entered the furnace uttering that blessed sentence, "We will not serve thy gods, nor worship the golden image which thou hast set up."… I have not referred to this history without reason, but that ye may learn that whether it be the wrath of a king, or the violence of soldiers, or the envy of enemies, or captivity, or destitution, or fire, or furnace, or ten thousand terrors, nothing will avail to put to shame or terrify a righteous man.

But someone will say, "You are making sophistries." Be educated, O man, about the things which happen under Antiochus Epiphanes. While the seven brothers together with their mother were taken, they were struck with scourges and whips, but one of them answered the whips, and he said, "Why do you delay to ask and to learn? For we are prepared to die rather than to transgress our patriarchal laws." [2 Maccabees 7:1-2]

"But the king, becoming stirred up at this, commanded pans and cauldrons to be heated at once, and he commanded that the one of them who spoke first, that his tongue be rooted out and having been scalped, to be maimed. While the rest of the brothers looked on, and while the steam of the pans grew sufficiently, he exhorted one another in the voice of their fatherland saying, 'The Lord God watches over us, and in truth, he comforts us just as Moses through the song which he spoke before God's face long ago saying, "He will be comforted in his slaves."'" [2 Maccabees 7:3-6; Deuteronomy 32:36]

You see how the Spirit of the Father cares for martyrs, he teaches, while urging and encouraging them, to despise this death and to hasten to what is better. For if anyone is apart from the Holy Spirit, this one cowers in agony and is afraid, and he hides and avoids the temporary death and cringes before the sword and does not submit to retribution. He holds this world before his eyes, the cares of life, and he prefers his wife and he loves his own children and seeks the riches of property. Such a one does not procure heavenly power and is recklessly destroyed.

And so it is necessary for every man who accepts the Word, to listen to what the heavenly king and master prescribes, "Whoever does not take up his cross and follow after me, is not worthy of me," [Matthew 10:38] and "He who does not renounce all his belongings is not able to be my disciple." [Luke 14:33]

But when all fell down, and were subdued, then the youths alone are led into the midst; in order that from this too the conquest may become the more illustrious, they alone conquering and being proclaimed victors among so vast a multitude. For this would not have been so surprising if they had acted courageously at the first, when as yet no one had been overthrown. But the greatest, and most astonishing fact was, that the multitude of those who fell down, neither affrighted, nor enfeebled them. They did not say to themselves any such things as many are ofttimes wont to say; "If we were the first, and the only persons to worship the image, this would have been a sin: but if we do this with so many myriads, who will not make allowance? who will not think us worthy of defence?" nothing of that sort did they say or think, when they beheld the prostrate forms of so many tyrants.… What then does the king? He commands that they should be brought into the midst, so that he may affright them in every way. But nothing dismayed them, neither the wrath of the king, nor their being left alone in the midst of so many, nor the sight of the fire, nor the sound of the trumpet, nor the whole multitude looking fire at them; for deriding all these things, as if they were about to be cast into a cool fountain of water, they entered the furnace uttering that blessed sentence, "We will not serve thy gods, nor worship the golden image which thou hast set up."… I have not referred to this history without reason, but that ye may learn that whether it be the wrath of a king, or the violence of soldiers, or the envy of enemies, or captivity, or destitution, or fire, or furnace, or ten thousand terrors, nothing will avail to put to shame or terrify a righteous man.

Verse 14. "Do ye not serve my gods, and do you not worship the golden statue which I have set up?..." Other authorities assert that it is the custom of Holy Scripture to speak of the one and same idol in the plural, just like the verse in Exodus concerning the calf: "These are thy gods, O Israel, who have brought thee out of the land of Egypt" (Exodus 32:4). Also in the Book of Kings, where Jeroboam is establishing the golden calf in Bethel, he is said to have fashioned idols (1 Kings 12:26-28). On the other hand a plurality of demons are addressed in the singular number, as in Isaiah: "He bows himself down and worships it, and as he makes his vow he says, 'Thou art my God!'" (Isaiah 44:17).

Verse 14. "Do ye not serve my gods, and do you not worship the golden statue which I have set up?..." Other authorities assert that it is the custom of Holy Scripture to speak of the one and same idol in the plural, just like the verse in Exodus concerning the calf: "These are thy gods, O Israel, who have brought thee out of the land of Egypt" (Exodus 32:4). Also in the Book of Kings, where Jeroboam is establishing the golden calf in Bethel, he is said to have fashioned idols (1 Kings 12:26-28). On the other hand a plurality of demons are addressed in the singular number, as in Isaiah: "He bows himself down and worships it, and as he makes his vow he says, 'Thou art my God!'" (Isaiah 44:17).

Do you see the boast of the tyrannical human king, who did not know he who said, "Do not fear men who are able to kill the body, in this they are not able to kill what is inside, but fear rather him who is able to destroy both soul and body in hell." [Matthew 10:28] The boys, who did not cower at these words, answered saying, "We have no need to answer you concerning this matter. For there is a God whom we serve, he is able to deliver us from the burning furnace of fire and from your hands, O king, he will rescue us, and if not, let it be known to you O king that we will not serve your gods and we will not worship the golden image which you set up." [Daniel 3:16-18]

But someone will likely say, "And so why did God rescue the martyrs long ago, but now he does not so rescue them?" For twice we find that the blessed Daniel, having been cast into the den of lions, was not destroyed by the beasts and the three boys in the furnace were not conquered by the fire. Take heed, O man, because even at that time God rescued whom he wished to still live, so that the magnificent work of God may be shown and it may be preached in all the world until now. But whom he wishes to testify, he, having crowned them, takes them. For he rescued the three boys, so that the boast of Nebuchadnezzar may be shown as being nothing, wishing to demonstrate this, that "what is impossible for men is possible for God." [Luke 18:27] For since Nebuchadnezzar was arrogant and said, "And who is the god who is able to rescue you from the furnace of fire?" [Daniel 3:15] God demonstrated to him that he is able to rescue his slaves whenever he wills. For also similarly it happened to Daniel, for after Darius said, "Is God whom you perpetually serve, able to rescue you from the mouths of the lions?" [Daniel 6:20] Daniel answered and said, "God sent his angel and he stopped the mouths of the lions and they did not hurt me." [Daniel 6:22] For also all the governors and satraps contrived a pretext, so that they handed Daniel over to the beasts in order to kill him. But God, seeing their machinations and the sincerity of the blessed Daniel, rescued him from the mouths of the lions, so that he rescues whom he wills but takes whom he wills. For we find also the seven martyrs who, under Antiochus, endured terrible punishments and were taken from the world. And so what of it? Was God not able to smite king Antiochus and to rescue the seven brothers? He was able, but he did not will to do this so that this example may become ours. For if he rescued everyone, who would he destine to testify? But if all were testifying and were killed, he would be reckoned by some of the faithless as being this: a powerless God.

And so it is necessary for a man to not resist the plan of God. "For if we live, we live to the Lord; and if we die, we die to the Lord. Whether we live or we die, we are of the Lord." [Romans 14:8]

He rescued Jonah from the belly of the sea monster when he willed. And he rescued Peter from the hand of Herod and led him out of prison because he wished for him to still live. In time he took him who was crucified on behalf of the name, when he himself willed. He rescued Paul from many dangers because he willed. After a time he took him who was beheaded and this happened when he willed. He permitted Stephen to be stoned by the Jews, but he crowned him who endured.

How do you today delay to testify when those who first, after testifying, were blessed? And so you have in an ancient testament many who have testified, yet many also who were rescued, so that one and the same God is demonstrated both long ago and now who also has authority to do to his slaves the very thing which he wills.

But let us also go to him the King of Glory and let us speak concerning the Son of God. Was God not able to rescue his Christ, so that he may not be betrayed by the Jews? Yes he was able, but he allowed him to suffer so that we, through the cross of his death, may live. And on account of this the Lord seeing the plan of God, said, "Father not my will, but yours be done." [Matthew 26:39; Mark 14:36; Luke 22:42; Matthew 26:53]

Verse 15. "Prostrate yourselves and worship the statue I have made." Although he had up to this point given the youths his orders in angry fashion, yet he gives them room for a change of heart, so that their previous guilt might be pardoned if only they should fall down and worship. But if they should not deign to offer worship, the punishment of the fiery furnace lay at hand.

"And what God is there who shall rescue you from my hand?..." Why naturally, that same God whose servant thou didst just recently worship and Whom thou didst assert to be truly God of gods and Lord of kings.

But I say all this now, and select all the histories that contain trials and tribulations, and the wrath of kings, and their evil designs, in order that we may fear nothing, save only offending God. For then also was there a furnace burning; yet they derided it, but feared sin. For they knew that if they were consumed in the fire, they should suffer nothing that was to be dreaded; but that if they were guilty of impiety: they should undergo the extremes of misery. It is the greatest punishment to commit sin, though we may remain unpunished; as on the other hand, it is the greatest honour and repose to live virtuously, though we may be punished. For sins separate us from God; as He Himself speaks; "Have not your sins separated between you and Me?" But punishments lead us back to God.

Do you see the boast of the tyrannical human king, who did not know he who said, "Do not fear men who are able to kill the body, in this they are not able to kill what is inside, but fear rather him who is able to destroy both soul and body in hell." [Matthew 10:28] The boys, who did not cower at these words, answered saying, "We have no need to answer you concerning this matter. For there is a God whom we serve, he is able to deliver us from the burning furnace of fire and from your hands, O king, he will rescue us, and if not, let it be known to you O king that we will not serve your gods and we will not worship the golden image which you set up." [Daniel 3:16-18]

But someone will likely say, "And so why did God rescue the martyrs long ago, but now he does not so rescue them?" For twice we find that the blessed Daniel, having been cast into the den of lions, was not destroyed by the beasts and the three boys in the furnace were not conquered by the fire. Take heed, O man, because even at that time God rescued whom he wished to still live, so that the magnificent work of God may be shown and it may be preached in all the world until now. But whom he wishes to testify, he, having crowned them, takes them. For he rescued the three boys, so that the boast of Nebuchadnezzar may be shown as being nothing, wishing to demonstrate this, that "what is impossible for men is possible for God." [Luke 18:27] For since Nebuchadnezzar was arrogant and said, "And who is the god who is able to rescue you from the furnace of fire?" [Daniel 3:15] God demonstrated to him that he is able to rescue his slaves whenever he wills. For also similarly it happened to Daniel, for after Darius said, "Is God whom you perpetually serve, able to rescue you from the mouths of the lions?" [Daniel 6:20] Daniel answered and said, "God sent his angel and he stopped the mouths of the lions and they did not hurt me." [Daniel 6:22] For also all the governors and satraps contrived a pretext, so that they handed Daniel over to the beasts in order to kill him. But God, seeing their machinations and the sincerity of the blessed Daniel, rescued him from the mouths of the lions, so that he rescues whom he wills but takes whom he wills. For we find also the seven martyrs who, under Antiochus, endured terrible punishments and were taken from the world. And so what of it? Was God not able to smite king Antiochus and to rescue the seven brothers? He was able, but he did not will to do this so that this example may become ours. For if he rescued everyone, who would he destine to testify? But if all were testifying and were killed, he would be reckoned by some of the faithless as being this: a powerless God.

And so it is necessary for a man to not resist the plan of God. "For if we live, we live to the Lord; and if we die, we die to the Lord. Whether we live or we die, we are of the Lord." [Romans 14:8]

He rescued Jonah from the belly of the sea monster when he willed. And he rescued Peter from the hand of Herod and led him out of prison because he wished for him to still live. In time he took him who was crucified on behalf of the name, when he himself willed. He rescued Paul from many dangers because he willed. After a time he took him who was beheaded and this happened when he willed. He permitted Stephen to be stoned by the Jews, but he crowned him who endured.

How do you today delay to testify when those who first, after testifying, were blessed? And so you have in an ancient testament many who have testified, yet many also who were rescued, so that one and the same God is demonstrated both long ago and now who also has authority to do to his slaves the very thing which he wills.

But let us also go to him the King of Glory and let us speak concerning the Son of God. Was God not able to rescue his Christ, so that he may not be betrayed by the Jews? Yes he was able, but he allowed him to suffer so that we, through the cross of his death, may live. And on account of this the Lord seeing the plan of God, said, "Father not my will, but yours be done." [Matthew 26:39; Mark 14:36; Luke 22:42; Matthew 26:53]

Verse 15. "Prostrate yourselves and worship the statue I have made." Although he had up to this point given the youths his orders in angry fashion, yet he gives them room for a change of heart, so that their previous guilt might be pardoned if only they should fall down and worship. But if they should not deign to offer worship, the punishment of the fiery furnace lay at hand.

"And what God is there who shall rescue you from my hand?..." Why naturally, that same God whose servant thou didst just recently worship and Whom thou didst assert to be truly God of gods and Lord of kings.

But I say all this now, and select all the histories that contain trials and tribulations, and the wrath of kings, and their evil designs, in order that we may fear nothing, save only offending God. For then also was there a furnace burning; yet they derided it, but feared sin. For they knew that if they were consumed in the fire, they should suffer nothing that was to be dreaded; but that if they were guilty of impiety: they should undergo the extremes of misery. It is the greatest punishment to commit sin, though we may remain unpunished; as on the other hand, it is the greatest honour and repose to live virtuously, though we may be punished. For sins separate us from God; as He Himself speaks; "Have not your sins separated between you and Me?" But punishments lead us back to God.

Preserve then, my sons, that friendship you have begun with your brothers, for nothing in the world is more beautiful than that. It is indeed a comfort in this life to have one to whom you can open your ear, with whom you can share secrets and to whom you can entrust the secrets of your heart. It is a comfort to have a trusty person by your side who will rejoice with you in prosperity, sympathize in troubles, encourage in persecution. What good friends those Hebrew children were whom the flames of the fiery furnace did not separate from the love of each other!

Examine the divine Scriptures, and scrutinize them as closely as you can and see whether this [killing oneself] was ever done by any of the good and faithful souls, even though they suffered great trials at the hands of those who were trying to drive them to eternal destruction, not to eternal life.… I have heard that you said the apostle Paul meant that this was lawful when he said, "If I should deliver my body to be burned." … But notice carefully and understand in what sense Scripture says that anyone should deliver his body to be burned: not, certainly, that he should jump into the fire when harassed by a pursuing enemy but that, when a choice is offered him of either doing wrong or suffering wrong, he chooses not to do wrong rather than not to suffer wrong. In this case, he delivers his body not to the power of the slayer, as those three men did who were being forced to adore the golden statue and who were threatened by the one who was forcing them with the furnace of burning fire if they did not do it. They refused to adore the idol, but they did not cast themselves into the fire.

See, the three boys have become examples for all believing men; they who did not fear the crowd of satraps nor, having heard the words of the king, were terrified, nor, having seen the burning fire of the furnace, cringed, but they despised all men and the whole world, holding the fear of God alone before their eyes.

Daniel, who was standing a far way off and keeping silent, taught these three to be courageous, while smiling at them, he himself even rejoicing at their witness, while observing the three boys who were about to be crowned against the devil. They were not deluded by musical skill nor enslaved by the pleasure of the instruments, nor carried away by the deceit of the Babylonians, nor subdued by the decree of the king, nor did they bend their knees before the golden image, which was wrought with a hammer. These three believing witnesses were found in Babylon, so that through them God may be glorified and Nebuchadnezzar may be shamed and the idols of the Babylonians be revealed as nothing.

And so even then, in this way the three boys, who were disciples of faith in Babylon, answered the king saying, "We have no need to answer you concerning this matter." [Daniel 3:16] Daniel, having heard these words, approved. But again they said, "There is a God whom we serve, he is able to deliver us from the burning furnace of fire and from your hands, O king." [Daniel 3:17] The Blessed Daniel, being a prophet and foreseeing what is to come, approved as being true what was spoken by them. And the boys, so that they may exhibit to the king their unsurpassable faith, added saying, "And if not, let it be known to you, O king, that we will not serve your gods and we will not serve the golden image which you set up." [Daniel 3:18] Whom again the blessed Daniel, having heard their voice a third time, and having been amazed, crowned them in faith as speaking beautiful truths.

You see the assurance of the words which were spoken through one mouth, so that in no word may they stumble. For after the king threatened them and said, "Why do you not serve my gods and not worship the golden image which I set up?" [Daniel 3:14] They answered, "We have no need to answer you concerning this matter," [Daniel 3:16] not regarding him worthy of a defense of such a statement.

Then, after the king said, "You shall be cast into the burning furnace of fire, and what god is there who shall take you out of my hands?" [Daniel 3:15] They added to the word which was spoken by the king and said, "There is a God whom we serve, he is able to deliver us from the burning furnace of fire and from your hands, O king." After the king again said, "And so, now if you are prepared, when you should hear the sound of the trumpet, pipes and lyres, harp and psaltery and all the family of musical instruments, fall down and worship the golden image." [Daniel 3:15] They said to him, "Let it be known to you O king that we will not serve your gods and we will not worship the golden image which you set up." [Daniel 3:18]

For the king set before them three matters through one word, like those who contend for three prizes in a contest, so that even in one matter, having laid a trap, he might trip these boys up. But they, wishing to be defeated in nothing, genuinely answered in three statements. For they set at naught the first matter of the king, showing that the idol which was worshiped by him was not worthy of any account. Secondly, they taught the king that it is necessary to fear and worship a certain king, saying, "There is a God whom we serve, he is able to deliver us from the burning furnace of fire." [Daniel 3:17] Then thirdly, wishing to demonstrate their faith, they said, "And if not, let it be known to you, O king, that we will not serve your gods and we will not worship the golden image which you set up." [Daniel 3:18] For in this, they fortified themselves through speech, lest, after they were cast into the furnace, they would also be incinerated and the Chaldeans would have boasted and deceived the king saying, "Do not be vexed, O king, you prevailed and you took the prize from them. For they, shrieking and burning in the fire, were saying, 'We beg you, Lord and king, we will do what is commanded by you, we will worship the image.'" Therefore after death believers, who did not wish to give a place of pretext to the devil, are called martyrs, according to every way they fortified themselves. For they who believe have carried up all authority and glory to God, because he is able to deliver us, but if not we would rather gladly die than to do what is prescribed by you, Nebuchadnezzar!

Verse 16. "King Nebuchadnezzar, we ought not to render thee answer concerning this matter." In the Hebrew original there is no vocative "King" as there is in the Septuagint, lest they should seem to address the ungodly man with servile flattery or to term him a king who was trying to force them to wickedness. But if it be contended that the reading, "O king!" should be included, then we may say that the youths were not impudently challenging the king to shed their blood but rendering him due honor so as to avoid injury to the true religion of God. But as for their statement. "We ought not to render thee answer concerning this matter," the meaning is: "Thou hast no need to hear words from men whose bravery and firmness thou wilt presently test by actual deeds."

Let us turn our thoughts to the three boys in the fiery furnace in Babylonia, and listen to what they say when Nebuchadnezzar summons them before him and compels them to worship Bel. What is their answer to Nebuchadnezzar? "King, there is no need to defend ourselves." … Look at their faith! We believe, it says, that he is able to save us; but if it should be that our sins prevent him, we still believe in him who will not deliver us. We do not believe in this life but in the future life; nor do we believe in him in order to escape burning here but in order to escape passing from this fire into another fire. Go ahead, then, prepare your furnace; this heat, this fire, is our purgation. Happy is he whose help is the God of Jacob!

Observe that they by a special dispensation are ignorant of the future: for if they had foreknown, there would have been nothing wonderful in their doing what they did. For what marvel is it if when they had a guarantee for safety, they defied all terrors? Then God indeed would have been glorified in that He was able to deliver from the furnace: but they would not have been wondered at, inasmuch as they would not have cast themselves into any dangers. For this cause He suffered them to be ignorant of the future that He might glorify them the more. And as they cautioned the king that he was not to condemn God of weakness though they might be burnt, so God accomplished both purposes; the shewing forth His own power and the causing the zeal of the children to appear more conspicuous.… With these words then, they entered into the fire; and they neither cast insult upon the king, nor overturned the statue.… And this is what they did at that time; shewing forth all fortitude and gentleness, and doing nothing for reward nor for recompense or return.… We then also having already our recompense, (for indeed we have it in that we have been vouchsafed the full knowledge of Him, vouchsafed to be made members of Christ,) let us take care that we make them not members of an harlot.

Nevertheless the reason why I admire those youths, and pronounce them blessed, and enviable, is not because they tramped on the flame, and vanquished the force of the fire: but because they were bound, and cast into the furnace, and delivered to the fire for the sake of true doctrine. For this it was which constituted the completeness of their triumph, and the wreath of victory was placed on their brows as soon as they were cast into the furnace and before the issue of events it began to be weaved for them from the moment that they uttered those words which they spoke with much boldness and freedom of speech to the king when they were brought into his presence. "We have no need to answer thee concerning this thing: for our God in Heaven whom we serve is able to rescue us out of the burning fiery furnace: and He will deliver us out of thy hands, 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." After the utterance of these words I proclaimed them conquerors; after these words having grasped the prize of victory, they hastened on to the glorious crown of martyrdom, following up the confession which they made through their words with the confession made through their deeds.

So they did not nail him but tied him. Then he, placing his hands behind him and being bound to the stake, like a noble ram out of a great flock for an offering, a burnt sacrifice made ready and acceptable to God, looking up to heaven said, "O Lord God Almighty, the Father of the beloved and blessed Son Jesus Christ, through whom we have received the knowledge of you, the God of angels and powers and of all creation and of the whole race of the righteous, who live in your presence." … When he had offered up the Amen and finished his prayer, the firemen lighted the fire. And, a mighty flame flashing forth, we to whom it was given to see a marvel, yes, we were preserved that we might relate to the rest what happened.The fire, making the appearance of a vault, like the sail of a vessel filled by the wind, made a wall round about the body of the martyr; and it was there in the midst, not like flesh burning but like [a loaf in the oven or like] gold and silver refined in a furnace. For we perceived such a fragrant smell, as if it were the wafted odor of frankincense or some other precious spice. So at length the lawless men, seeing that his body could not be consumed by the fire, ordered an executioner to go up to him and stab him with a dagger. And when he had done this, there came forth [a dove and] a quantity of blood, so that it extinguished the fire; and all the multitude marveled that there should be so great a difference between the unbelievers and the elect.

When they heard these words, the young people Laughed at the great vanity of the king. However, lest he consider himself to be very wise, The wise youths raised their eyes and said: "O Nebuchadnezzar, king of Babylon, We have no need to talk this over with them, For no one answers you if you say foolish things, For thus it is written in the Scripture: 'Do not give reply to a fool that is of similar kind.' Therefore, we have chosen to keep silent, and we pray in silence: 'Hasten, Merciful One, and in compassion come quickly To our aid, since you are able to do what you will.' "

In terms of the honors due to king or emperor, we have a clear ruling to be subject in all obedience, according to the apostle's command, to magistrates and princes and those in authority, but this obedience must be within the bounds of Christian discipline. That is, it is proper so long as we keep ourselves free of idolatry. It was for this reason that the familiar example of the three friends occurred before our time. Obedient in other respects to King Nebuchadnezzar, they most firmly refused to honor his image, and by this they proved that to extend the honor proper to a mortal beyond its due limits until it resembles the grandeur of God is idolatry. Daniel, in the same way, subjected himself to Darius in all points and performed his duty as long as it did not imperil his religion. To avoid that, Daniel showed no more fear of the king's lions than they had shown of the king's fires.

Preserve then, my sons, that friendship you have begun with your brothers, for nothing in the world is more beautiful than that. It is indeed a comfort in this life to have one to whom you can open your ear, with whom you can share secrets and to whom you can entrust the secrets of your heart. It is a comfort to have a trusty person by your side who will rejoice with you in prosperity, sympathize in troubles, encourage in persecution. What good friends those Hebrew children were whom the flames of the fiery furnace did not separate from the love of each other!

Examine the divine Scriptures, and scrutinize them as closely as you can and see whether this [killing oneself] was ever done by any of the good and faithful souls, even though they suffered great trials at the hands of those who were trying to drive them to eternal destruction, not to eternal life.… I have heard that you said the apostle Paul meant that this was lawful when he said, "If I should deliver my body to be burned." … But notice carefully and understand in what sense Scripture says that anyone should deliver his body to be burned: not, certainly, that he should jump into the fire when harassed by a pursuing enemy but that, when a choice is offered him of either doing wrong or suffering wrong, he chooses not to do wrong rather than not to suffer wrong. In this case, he delivers his body not to the power of the slayer, as those three men did who were being forced to adore the golden statue and who were threatened by the one who was forcing them with the furnace of burning fire if they did not do it. They refused to adore the idol, but they did not cast themselves into the fire.

See, the three boys have become examples for all believing men; they who did not fear the crowd of satraps nor, having heard the words of the king, were terrified, nor, having seen the burning fire of the furnace, cringed, but they despised all men and the whole world, holding the fear of God alone before their eyes.

Daniel, who was standing a far way off and keeping silent, taught these three to be courageous, while smiling at them, he himself even rejoicing at their witness, while observing the three boys who were about to be crowned against the devil. They were not deluded by musical skill nor enslaved by the pleasure of the instruments, nor carried away by the deceit of the Babylonians, nor subdued by the decree of the king, nor did they bend their knees before the golden image, which was wrought with a hammer. These three believing witnesses were found in Babylon, so that through them God may be glorified and Nebuchadnezzar may be shamed and the idols of the Babylonians be revealed as nothing.

And so even then, in this way the three boys, who were disciples of faith in Babylon, answered the king saying, "We have no need to answer you concerning this matter." [Daniel 3:16] Daniel, having heard these words, approved. But again they said, "There is a God whom we serve, he is able to deliver us from the burning furnace of fire and from your hands, O king." [Daniel 3:17] The Blessed Daniel, being a prophet and foreseeing what is to come, approved as being true what was spoken by them. And the boys, so that they may exhibit to the king their unsurpassable faith, added saying, "And if not, let it be known to you, O king, that we will not serve your gods and we will not serve the golden image which you set up." [Daniel 3:18] Whom again the blessed Daniel, having heard their voice a third time, and having been amazed, crowned them in faith as speaking beautiful truths.

You see the assurance of the words which were spoken through one mouth, so that in no word may they stumble. For after the king threatened them and said, "Why do you not serve my gods and not worship the golden image which I set up?" [Daniel 3:14] They answered, "We have no need to answer you concerning this matter," [Daniel 3:16] not regarding him worthy of a defense of such a statement.

Then, after the king said, "You shall be cast into the burning furnace of fire, and what god is there who shall take you out of my hands?" [Daniel 3:15] They added to the word which was spoken by the king and said, "There is a God whom we serve, he is able to deliver us from the burning furnace of fire and from your hands, O king." After the king again said, "And so, now if you are prepared, when you should hear the sound of the trumpet, pipes and lyres, harp and psaltery and all the family of musical instruments, fall down and worship the golden image." [Daniel 3:15] They said to him, "Let it be known to you O king that we will not serve your gods and we will not worship the golden image which you set up." [Daniel 3:18]

For the king set before them three matters through one word, like those who contend for three prizes in a contest, so that even in one matter, having laid a trap, he might trip these boys up. But they, wishing to be defeated in nothing, genuinely answered in three statements. For they set at naught the first matter of the king, showing that the idol which was worshiped by him was not worthy of any account. Secondly, they taught the king that it is necessary to fear and worship a certain king, saying, "There is a God whom we serve, he is able to deliver us from the burning furnace of fire." [Daniel 3:17] Then thirdly, wishing to demonstrate their faith, they said, "And if not, let it be known to you, O king, that we will not serve your gods and we will not worship the golden image which you set up." [Daniel 3:18] For in this, they fortified themselves through speech, lest, after they were cast into the furnace, they would also be incinerated and the Chaldeans would have boasted and deceived the king saying, "Do not be vexed, O king, you prevailed and you took the prize from them. For they, shrieking and burning in the fire, were saying, 'We beg you, Lord and king, we will do what is commanded by you, we will worship the image.'" Therefore after death believers, who did not wish to give a place of pretext to the devil, are called martyrs, according to every way they fortified themselves. For they who believe have carried up all authority and glory to God, because he is able to deliver us, but if not we would rather gladly die than to do what is prescribed by you, Nebuchadnezzar!

Verse 16. "King Nebuchadnezzar, we ought not to render thee answer concerning this matter." In the Hebrew original there is no vocative "King" as there is in the Septuagint, lest they should seem to address the ungodly man with servile flattery or to term him a king who was trying to force them to wickedness. But if it be contended that the reading, "O king!" should be included, then we may say that the youths were not impudently challenging the king to shed their blood but rendering him due honor so as to avoid injury to the true religion of God. But as for their statement. "We ought not to render thee answer concerning this matter," the meaning is: "Thou hast no need to hear words from men whose bravery and firmness thou wilt presently test by actual deeds."

Let us turn our thoughts to the three boys in the fiery furnace in Babylonia, and listen to what they say when Nebuchadnezzar summons them before him and compels them to worship Bel. What is their answer to Nebuchadnezzar? "King, there is no need to defend ourselves." … Look at their faith! We believe, it says, that he is able to save us; but if it should be that our sins prevent him, we still believe in him who will not deliver us. We do not believe in this life but in the future life; nor do we believe in him in order to escape burning here but in order to escape passing from this fire into another fire. Go ahead, then, prepare your furnace; this heat, this fire, is our purgation. Happy is he whose help is the God of Jacob!

Observe that they by a special dispensation are ignorant of the future: for if they had foreknown, there would have been nothing wonderful in their doing what they did. For what marvel is it if when they had a guarantee for safety, they defied all terrors? Then God indeed would have been glorified in that He was able to deliver from the furnace: but they would not have been wondered at, inasmuch as they would not have cast themselves into any dangers. For this cause He suffered them to be ignorant of the future that He might glorify them the more. And as they cautioned the king that he was not to condemn God of weakness though they might be burnt, so God accomplished both purposes; the shewing forth His own power and the causing the zeal of the children to appear more conspicuous.… With these words then, they entered into the fire; and they neither cast insult upon the king, nor overturned the statue.… And this is what they did at that time; shewing forth all fortitude and gentleness, and doing nothing for reward nor for recompense or return.… We then also having already our recompense, (for indeed we have it in that we have been vouchsafed the full knowledge of Him, vouchsafed to be made members of Christ,) let us take care that we make them not members of an harlot.

Nevertheless the reason why I admire those youths, and pronounce them blessed, and enviable, is not because they tramped on the flame, and vanquished the force of the fire: but because they were bound, and cast into the furnace, and delivered to the fire for the sake of true doctrine. For this it was which constituted the completeness of their triumph, and the wreath of victory was placed on their brows as soon as they were cast into the furnace and before the issue of events it began to be weaved for them from the moment that they uttered those words which they spoke with much boldness and freedom of speech to the king when they were brought into his presence. "We have no need to answer thee concerning this thing: for our God in Heaven whom we serve is able to rescue us out of the burning fiery furnace: and He will deliver us out of thy hands, 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." After the utterance of these words I proclaimed them conquerors; after these words having grasped the prize of victory, they hastened on to the glorious crown of martyrdom, following up the confession which they made through their words with the confession made through their deeds.

So they did not nail him but tied him. Then he, placing his hands behind him and being bound to the stake, like a noble ram out of a great flock for an offering, a burnt sacrifice made ready and acceptable to God, looking up to heaven said, "O Lord God Almighty, the Father of the beloved and blessed Son Jesus Christ, through whom we have received the knowledge of you, the God of angels and powers and of all creation and of the whole race of the righteous, who live in your presence." … When he had offered up the Amen and finished his prayer, the firemen lighted the fire. And, a mighty flame flashing forth, we to whom it was given to see a marvel, yes, we were preserved that we might relate to the rest what happened.The fire, making the appearance of a vault, like the sail of a vessel filled by the wind, made a wall round about the body of the martyr; and it was there in the midst, not like flesh burning but like [a loaf in the oven or like] gold and silver refined in a furnace. For we perceived such a fragrant smell, as if it were the wafted odor of frankincense or some other precious spice. So at length the lawless men, seeing that his body could not be consumed by the fire, ordered an executioner to go up to him and stab him with a dagger. And when he had done this, there came forth [a dove and] a quantity of blood, so that it extinguished the fire; and all the multitude marveled that there should be so great a difference between the unbelievers and the elect.

When they heard these words, the young people Laughed at the great vanity of the king. However, lest he consider himself to be very wise, The wise youths raised their eyes and said: "O Nebuchadnezzar, king of Babylon, We have no need to talk this over with them, For no one answers you if you say foolish things, For thus it is written in the Scripture: 'Do not give reply to a fool that is of similar kind.' Therefore, we have chosen to keep silent, and we pray in silence: 'Hasten, Merciful One, and in compassion come quickly To our aid, since you are able to do what you will.' "

In terms of the honors due to king or emperor, we have a clear ruling to be subject in all obedience, according to the apostle's command, to magistrates and princes and those in authority, but this obedience must be within the bounds of Christian discipline. That is, it is proper so long as we keep ourselves free of idolatry. It was for this reason that the familiar example of the three friends occurred before our time. Obedient in other respects to King Nebuchadnezzar, they most firmly refused to honor his image, and by this they proved that to extend the honor proper to a mortal beyond its due limits until it resembles the grandeur of God is idolatry. Daniel, in the same way, subjected himself to Darius in all points and performed his duty as long as it did not imperil his religion. To avoid that, Daniel showed no more fear of the king's lions than they had shown of the king's fires.

Verse 17. "For behold, our God whom we serve is able to rescue us from the furnace of burning fire and to free us from thy hands, O king!" Where he had imagined he was frightening mere youths, he perceives in them a nature of manly courage. Nor do they speak of deliverance as delayed to the distant future, but rather they promise themselves immediate succor, asserting, "For behold, our God whom we serve is the One who is able to free us both from the fearsome flames thou threatenest and from thy hands."

Verse 17. "For behold, our God whom we serve is able to rescue us from the furnace of burning fire and to free us from thy hands, O king!" Where he had imagined he was frightening mere youths, he perceives in them a nature of manly courage. Nor do they speak of deliverance as delayed to the distant future, but rather they promise themselves immediate succor, asserting, "For behold, our God whom we serve is the One who is able to free us both from the fearsome flames thou threatenest and from thy hands."

They believed that they might escape according to their faith, but they added, "and if not," that the king might know that they could also die for the God they worshipped. For this is the strength of courage and of faith, to believe and to know that God can deliver from present death, and yet not to fear death nor to give way, that faith may be the more mightily proved. The uncorrupted and unconquered might of the Holy Spirit broke forth by their mouth, so that the words which the Lord in His Gospel spoke are seen to be true: "But when they shall seize you, take no thought what ye shall speak; for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."

I will dare to say something and I will not venture to say something else while speaking. These boys, having read the contents of Scripture, saw what was spoken by the prophet, that it was written concerning them. For how else did the contents of Scripture say to Babylon, "I shall make mention of Rahab and Babylon to those who know me," [Psalm 87:4] except if it foresees by the Spirit the mysteries of the economy there? For these, having seen all men worshiping the image and heeding the prescription of the king, settled their minds to speak. This is not idly written, brothers, this is similarly fulfilled in us now.

For behold, it happened that even every family received our captives and they became slaves to the Babylonians. Nebuchadnezzar, just as the great devil, tyrannizes against us and having made a golden image compels people to idolatry. We the faithful stand fast unto death, lest we disgrace our teacher, Moses, or lest we permit our family to be ridiculed. Let us, as the three boys, conquer all the power of the Babylonians. God will deliver us from the hand of the king, as he rescued our forefathers from the hand of Pharaoh. Let us recall what happened long ago in the land of Egypt. When the sea was struck with a staff, it was put to flight and the Jordan River, when it saw the Ark, was turned back to its source, and Rahab the prostitute, when she was found faithful in the city of Jericho, she was preserved from the slaughter of the sword. And now God is able to easily quench the fire of the furnace. If you are threatened with the sword, let us submit to death; if thrown to wild beasts let us not cower before the beasts. Let not the crowd of the Babylonians prevail in that faithful day. Urging one another on as living combatants, the three young boys were led on by the Spirit to the pit, contending before myriads of unbelieving men.

But what is better for you O man, having testified to depart from this world in glory, or having been rescued here and waiting patiently to keep sinning? For we have seen many who have confessed before the tribunal who were, through some pretext against the design of God, destroyed, and we have seen they who lived a sufficient time and being found in transgressions, also were destroyed. How does a confession to God aid them? For it is better for them rather that they are taken from this world as pure, having a heavenly crown, then remaining here to heap up sins for themselves concerning which they have to render an account. Therefore let the one who is brought forth on account of the Name pray that at some time having testified in such a way, to depart. For this one will never in any way be judged, but he will judge "having his own share in the first resurrection." [Revelation 20:6] And so be firm O man, never stammering in faith, and whenever you are called to testify obey willingly, so that your faith may be shown. It has happened that God has tested you as he tested Abraham, when he demanded Isaac. Having been brought forward, perhaps he wills to deliver you, and in this you glorify God. And you mimic the three boys and understand their faith! For they said to the king, "God is able to release us, but if he does not will, we are under the authority of God, we would rather gladly die than do what is prescribed by you." [Daniel 3:18] Whom then Nebuchadnezzar also seeing the pure and blameless boys coming out from the furnace was astounded and amazed. For neither was their hair singed nor their cloaks changed nor was the smell of fire in them.

Verse 18. "But if He does not will to do so" - phrasing which admirably avoids the idea, "If He is not able," which would be inconsistent with what they had just asserted, "He is able to deliver us" - but rather they say, "If He does not will to do so." Thereby they indicate that it will not be a matter of God's inability but rather of His sovereign will if they do perish.

"Be it known to thee, O king, that we do not serve thy gods and do not worship the golden statue which thou hast set up." Whether we wish to read "statue" as Symmachus does, or "golden image" as the other authorities have rendered it, those who reverence God are not to worship it. Therefore let judges and princes who worship the statues of emperors or idols realize that they are doing precisely the thing which the three youths refused to do and thereby pleased God. And we should observe the proper significance of the issue involved: they assert that worshipping the mere image is equivalent to serving the false gods themselves, neither of which things is befitting to the servants of God.

Far from serving our Lord for payment, we are motivated by affection and longing, and at the same time we prefer the service of our God to everything. Hence, instead of asking for relief from the troubles unconditionally, we embrace the Lord's planning and providence; and without knowledge of what will be of benefit, we leave the helm to the pilot, no matter what he wishes, understanding clearly that he is able to free us from the threatened evils. Whether he wishes to do so, we do not know; but we leave it to him, wise governor as he is, and accept his verdict, confident that it is to our benefit. Whether he rescues us or not, therefore, we shun worship of your statue and your gods.

They believed that they might escape according to their faith, but they added, "and if not," that the king might know that they could also die for the God they worshipped. For this is the strength of courage and of faith, to believe and to know that God can deliver from present death, and yet not to fear death nor to give way, that faith may be the more mightily proved. The uncorrupted and unconquered might of the Holy Spirit broke forth by their mouth, so that the words which the Lord in His Gospel spoke are seen to be true: "But when they shall seize you, take no thought what ye shall speak; for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."

I will dare to say something and I will not venture to say something else while speaking. These boys, having read the contents of Scripture, saw what was spoken by the prophet, that it was written concerning them. For how else did the contents of Scripture say to Babylon, "I shall make mention of Rahab and Babylon to those who know me," [Psalm 87:4] except if it foresees by the Spirit the mysteries of the economy there? For these, having seen all men worshiping the image and heeding the prescription of the king, settled their minds to speak. This is not idly written, brothers, this is similarly fulfilled in us now.

For behold, it happened that even every family received our captives and they became slaves to the Babylonians. Nebuchadnezzar, just as the great devil, tyrannizes against us and having made a golden image compels people to idolatry. We the faithful stand fast unto death, lest we disgrace our teacher, Moses, or lest we permit our family to be ridiculed. Let us, as the three boys, conquer all the power of the Babylonians. God will deliver us from the hand of the king, as he rescued our forefathers from the hand of Pharaoh. Let us recall what happened long ago in the land of Egypt. When the sea was struck with a staff, it was put to flight and the Jordan River, when it saw the Ark, was turned back to its source, and Rahab the prostitute, when she was found faithful in the city of Jericho, she was preserved from the slaughter of the sword. And now God is able to easily quench the fire of the furnace. If you are threatened with the sword, let us submit to death; if thrown to wild beasts let us not cower before the beasts. Let not the crowd of the Babylonians prevail in that faithful day. Urging one another on as living combatants, the three young boys were led on by the Spirit to the pit, contending before myriads of unbelieving men.

But what is better for you O man, having testified to depart from this world in glory, or having been rescued here and waiting patiently to keep sinning? For we have seen many who have confessed before the tribunal who were, through some pretext against the design of God, destroyed, and we have seen they who lived a sufficient time and being found in transgressions, also were destroyed. How does a confession to God aid them? For it is better for them rather that they are taken from this world as pure, having a heavenly crown, then remaining here to heap up sins for themselves concerning which they have to render an account. Therefore let the one who is brought forth on account of the Name pray that at some time having testified in such a way, to depart. For this one will never in any way be judged, but he will judge "having his own share in the first resurrection." [Revelation 20:6] And so be firm O man, never stammering in faith, and whenever you are called to testify obey willingly, so that your faith may be shown. It has happened that God has tested you as he tested Abraham, when he demanded Isaac. Having been brought forward, perhaps he wills to deliver you, and in this you glorify God. And you mimic the three boys and understand their faith! For they said to the king, "God is able to release us, but if he does not will, we are under the authority of God, we would rather gladly die than do what is prescribed by you." [Daniel 3:18] Whom then Nebuchadnezzar also seeing the pure and blameless boys coming out from the furnace was astounded and amazed. For neither was their hair singed nor their cloaks changed nor was the smell of fire in them.

Verse 18. "But if He does not will to do so" - phrasing which admirably avoids the idea, "If He is not able," which would be inconsistent with what they had just asserted, "He is able to deliver us" - but rather they say, "If He does not will to do so." Thereby they indicate that it will not be a matter of God's inability but rather of His sovereign will if they do perish.

"Be it known to thee, O king, that we do not serve thy gods and do not worship the golden statue which thou hast set up." Whether we wish to read "statue" as Symmachus does, or "golden image" as the other authorities have rendered it, those who reverence God are not to worship it. Therefore let judges and princes who worship the statues of emperors or idols realize that they are doing precisely the thing which the three youths refused to do and thereby pleased God. And we should observe the proper significance of the issue involved: they assert that worshipping the mere image is equivalent to serving the false gods themselves, neither of which things is befitting to the servants of God.

Far from serving our Lord for payment, we are motivated by affection and longing, and at the same time we prefer the service of our God to everything. Hence, instead of asking for relief from the troubles unconditionally, we embrace the Lord's planning and providence; and without knowledge of what will be of benefit, we leave the helm to the pilot, no matter what he wishes, understanding clearly that he is able to free us from the threatened evils. Whether he wishes to do so, we do not know; but we leave it to him, wise governor as he is, and accept his verdict, confident that it is to our benefit. Whether he rescues us or not, therefore, we shun worship of your statue and your gods.

And so indeed they prevailed, if it is necessary to speak the truth, the boys… For as strong as the word of the boys was, so was the king wrathful and he said, "Heat the furnace seven times hotter," who was, as always, already defeated by them. For the king prevailed in terrestrial matters, but the three boys prevailed in faith towards God.

But someone will say, "And so was not Daniel, being a friend of the king, able to intercede on their behalf and pardon the three boys?" He was able, but it happened in this way so that the great works of God may be shown and the Babylonians may learn to fear God, and on account of this find rest, so that also their faith may be shown and God may be glorified in them. For if this had not happened the Babylonians would be able to say, "If Daniel did not intercede with the king on their behalf, these boys would today be destroyed in fire," and reckon grace to be human rather than the power of God.

But why was the king not sorely pricked, having actually seen Daniel, who was a Jew, and why did he not say to him, "Why do you not worship the image?" He no doubt would have said to the king, "Because I do not worship works made with hands, but the living God who made heaven and earth and has lordship over all flesh." Just as he answered Cyrus in the presence of Bel. The king, having been stunned, said to him… … Bel, except according to the thoughts of the satraps. "For thirty days if one should ask any God or man but from you, he shall be cast into the den of lions." [Daniel 6:7] So it was necessary for the three boys alone to be glorified in the furnace, but before Bel and the reigning Cyrus, it was necessary for Daniel alone to be cast into the den of lions, each of them arranging their own part and observing their own season, so that even Nebuchadnezzar the king of the Babylonians, who saw that the three boys were not destroyed by fire, may glorify God, and Cyrus the Persian, who saw that Daniel was not swallowed by the lions, may be taught that God alone is the God of heaven. And so in this way in due time God administers the affairs of men through his slaves the prophets and persuades all men to come to knowledge of himself. [1 Timothy 2:4; 2 Timothy 3:7]

Verse 19. "Then Nebuchadnezzar was filled with rage, and the aspect of his countenance was wholly altered." In certain Psalms the titles contain the notation; "On behalf of those who are to be wholly altered." And so the expression "wholly altered" is ambiguous, comprising both the idea of change for the worse or change for the better. Now of course the alteration of Nebuchadnezzar's visage cannot be reconciled with a favorable sense. And after all there are some authorities who refer even the Psalm-titles to a change for the worse, on the ground that those who by nature have known God have been changed by the vexation and fury of their mind to a position of hostility towards Christ and His saints.

And so indeed they prevailed, if it is necessary to speak the truth, the boys… For as strong as the word of the boys was, so was the king wrathful and he said, "Heat the furnace seven times hotter," who was, as always, already defeated by them. For the king prevailed in terrestrial matters, but the three boys prevailed in faith towards God.

But someone will say, "And so was not Daniel, being a friend of the king, able to intercede on their behalf and pardon the three boys?" He was able, but it happened in this way so that the great works of God may be shown and the Babylonians may learn to fear God, and on account of this find rest, so that also their faith may be shown and God may be glorified in them. For if this had not happened the Babylonians would be able to say, "If Daniel did not intercede with the king on their behalf, these boys would today be destroyed in fire," and reckon grace to be human rather than the power of God.

But why was the king not sorely pricked, having actually seen Daniel, who was a Jew, and why did he not say to him, "Why do you not worship the image?" He no doubt would have said to the king, "Because I do not worship works made with hands, but the living God who made heaven and earth and has lordship over all flesh." Just as he answered Cyrus in the presence of Bel. The king, having been stunned, said to him… … Bel, except according to the thoughts of the satraps. "For thirty days if one should ask any God or man but from you, he shall be cast into the den of lions." [Daniel 6:7] So it was necessary for the three boys alone to be glorified in the furnace, but before Bel and the reigning Cyrus, it was necessary for Daniel alone to be cast into the den of lions, each of them arranging their own part and observing their own season, so that even Nebuchadnezzar the king of the Babylonians, who saw that the three boys were not destroyed by fire, may glorify God, and Cyrus the Persian, who saw that Daniel was not swallowed by the lions, may be taught that God alone is the God of heaven. And so in this way in due time God administers the affairs of men through his slaves the prophets and persuades all men to come to knowledge of himself. [1 Timothy 2:4; 2 Timothy 3:7]

Verse 19. "Then Nebuchadnezzar was filled with rage, and the aspect of his countenance was wholly altered." In certain Psalms the titles contain the notation; "On behalf of those who are to be wholly altered." And so the expression "wholly altered" is ambiguous, comprising both the idea of change for the worse or change for the better. Now of course the alteration of Nebuchadnezzar's visage cannot be reconciled with a favorable sense. And after all there are some authorities who refer even the Psalm-titles to a change for the worse, on the ground that those who by nature have known God have been changed by the vexation and fury of their mind to a position of hostility towards Christ and His saints.

Verse 20. "And he gave orders that the furnace be fired to sevenfold intensity beyond its usual temperature, and he commanded the strongest men in his army to bind the legs of Shadrach, Meshach and Abednego and cast them into the furnace of flaming fire." Just as if the usual fire without multiplied intensity could not have consumed the youths' bodies! But a fury and rage which borders on madness can observe no bounds. Also he wished by the threat of intensified punishment to terrify those who seemed prepared for death.

Verse 20. "And he gave orders that the furnace be fired to sevenfold intensity beyond its usual temperature, and he commanded the strongest men in his army to bind the legs of Shadrach, Meshach and Abednego and cast them into the furnace of flaming fire." Just as if the usual fire without multiplied intensity could not have consumed the youths' bodies! But a fury and rage which borders on madness can observe no bounds. Also he wished by the threat of intensified punishment to terrify those who seemed prepared for death.

And so, "Then the boys, after being bound with their garments and cloaks, were cast into the burning furnace of fire according to the proclamation of the king." [Daniel 3:21] Tell me, Nebuchadnezzar, on what account do you order these boys to be bound and cast into the fire? Lest they flee? Or being released they quench the fire with their feet? But you are not the one who does these things, but another in you, who works these things.

And on account of this Scripture says, "Then the form of the king was changed." [Daniel 3:19] For there was another person there and Nebuchadnezzar became another person. For the king was a man who in the beginning feared God. Then, having been lifted up against God he changed, mimicking the works of the devil. And on account of this Scripture beautifully predicts, saying, "I am God and I will not change," [Malachi 3:6] so that God may be shown as being unmoved and unchangeable. The form of the king was changed so that he may be easily perceived as being a man and so that the deceiver who recklessly operates in him, may be recognized, who at all times mimics the works of God and wishes to beguile man in various ways.

Verse 21. "And straightway those men, bound up in their trousers and turbans and footgear and garments, were cast into the midst of the furnace of flaming fire..." Instead of sarbal, "trousers" interpreted by Symmachus as anaxy-rides ("trousers"), Aquila and Theodotion read simply saraballa rather than the corrupt reading sarabara. Now the shanks and shin-bones are called saraballa in the language of the Chaldeans, and by extension of the same word it is applied to those articles of clothing which cover the shanks and shins, as if they were to be called "shankies" and "shinnies" (crurales et tibiales). "Turban," however, is a Greek word, tiara which has by usage become a Latin word also, and Virgil says of it (Aeneid, VII): "Both scepter and sacred tiara." It was, however, a kind of skull-cap used by the Persian and Chaldean races.

And so, "Then the boys, after being bound with their garments and cloaks, were cast into the burning furnace of fire according to the proclamation of the king." [Daniel 3:21] Tell me, Nebuchadnezzar, on what account do you order these boys to be bound and cast into the fire? Lest they flee? Or being released they quench the fire with their feet? But you are not the one who does these things, but another in you, who works these things.

And on account of this Scripture says, "Then the form of the king was changed." [Daniel 3:19] For there was another person there and Nebuchadnezzar became another person. For the king was a man who in the beginning feared God. Then, having been lifted up against God he changed, mimicking the works of the devil. And on account of this Scripture beautifully predicts, saying, "I am God and I will not change," [Malachi 3:6] so that God may be shown as being unmoved and unchangeable. The form of the king was changed so that he may be easily perceived as being a man and so that the deceiver who recklessly operates in him, may be recognized, who at all times mimics the works of God and wishes to beguile man in various ways.

Verse 21. "And straightway those men, bound up in their trousers and turbans and footgear and garments, were cast into the midst of the furnace of flaming fire..." Instead of sarbal, "trousers" interpreted by Symmachus as anaxy-rides ("trousers"), Aquila and Theodotion read simply saraballa rather than the corrupt reading sarabara. Now the shanks and shin-bones are called saraballa in the language of the Chaldeans, and by extension of the same word it is applied to those articles of clothing which cover the shanks and shins, as if they were to be called "shankies" and "shinnies" (crurales et tibiales). "Turban," however, is a Greek word, tiara which has by usage become a Latin word also, and Virgil says of it (Aeneid, VII): "Both scepter and sacred tiara." It was, however, a kind of skull-cap used by the Persian and Chaldean races.

And so the Babylonians, seeing the three boys hymning in the furnace, did not cease to heat the furnace with resin, pitch, tar, and brushwood and the flame climbed forty-nine cubits above the furnace and spread out against they who fought against the mighty God. Scripture says, "The fire broke out and engulfed those whom it found around the furnace of the Chaldeans."

See how the fire itself was prudent and recognized and punished the culpable? For it did not singe the slaves of God, but consumed the faithless and godless of the Chaldeans, and those who were within the furnace were besprinkled by an angel, but those careless ones who imagined that they stood outside of the furnace, they were destroyed by fire.

The flames killed because the slanderers, being carried away by their joy, approached the furnace to observe the burning of their [victims], but through divine intervention they were consumed by the heat of the furnace. So also, in order that the king and the Babylonians might not think that because of a hallucination or illusion those youths made the fire harmless, God caused many of those who had gathered around the furnace to be consumed while the youths felt just like the king in his bedroom.

Verse 22. "Then those same men who had cast Shadrach, Meshach, and Abednego were slain by the fiery flame." Of course this meant the same men of whom it was said above, "And he commanded the strongest men in his army to bind the legs of Shadrach, Meshach and Abednego and cast them into the burning furnace of fire (another reading: into the furnace of flaming fire)." And so they were not any chance servants of his whom Nebuchadnezzar destroyed, but men who of all his army were strong and most ready for war. Not only was it intended that the miracle should strike terror but also that his own army might experience injury.

And so the Babylonians, seeing the three boys hymning in the furnace, did not cease to heat the furnace with resin, pitch, tar, and brushwood and the flame climbed forty-nine cubits above the furnace and spread out against they who fought against the mighty God. Scripture says, "The fire broke out and engulfed those whom it found around the furnace of the Chaldeans."

See how the fire itself was prudent and recognized and punished the culpable? For it did not singe the slaves of God, but consumed the faithless and godless of the Chaldeans, and those who were within the furnace were besprinkled by an angel, but those careless ones who imagined that they stood outside of the furnace, they were destroyed by fire.

The flames killed because the slanderers, being carried away by their joy, approached the furnace to observe the burning of their [victims], but through divine intervention they were consumed by the heat of the furnace. So also, in order that the king and the Babylonians might not think that because of a hallucination or illusion those youths made the fire harmless, God caused many of those who had gathered around the furnace to be consumed while the youths felt just like the king in his bedroom.

Verse 22. "Then those same men who had cast Shadrach, Meshach, and Abednego were slain by the fiery flame." Of course this meant the same men of whom it was said above, "And he commanded the strongest men in his army to bind the legs of Shadrach, Meshach and Abednego and cast them into the burning furnace of fire (another reading: into the furnace of flaming fire)." And so they were not any chance servants of his whom Nebuchadnezzar destroyed, but men who of all his army were strong and most ready for war. Not only was it intended that the miracle should strike terror but also that his own army might experience injury.

For the blessed Jeremiah in captivity was no less blessed, nor was Daniel, nor Ezra, nor the blessed Hananiah, Azariah, and Mishael, than if they had not fallen into captivity; for they were led into captivity in order to bring comfort to the people in their present circumstances, and to bring hope of escaping captivity. For it is the perfection of a virtuous man to sustain the fellowship of human nature with the courage of the mind, and to lead others to better things. They do not succumb to those things which seem terrible and fearful to most people, but rather, like a brave soldier, they endure the attacks of the gravest misfortunes and undergo conflicts, and like a wise helmsman, they steer the ship in the storm, avoiding shipwreck by plowing through the waves rather than by avoiding them. He is not fearful in persecution, nor softer in tortures, lest he provoke the one tormenting him: but rather like a strong athlete, who repels the one striking him, if not with slaughter, certainly with the whip of speech; who despises the tortures feared by many, saying: Their arrows have become the wounds of infants (Ps. 63:8); who, even when wrestling with the gravest of pains, does not present himself as pitiable; but rather shows himself like a light in a lantern, shining even amidst harsh storms and the most violent winds, and the strength of his soul cannot be extinguished. He is not soft in the face of injuries to his own, nor anxious about the tomb of his body, to which he knows heaven is owed; he is not more degraded in the captivity of the civic commoners; but like a strict judge, condemning the faithlessness and errors of the infidels, like Daniel who exposed the thefts of the priests and refuted their superstitions, showing that they were not based on any truth, but were overshadowed by deceit. Such a man is truly perfect, who desires to do good to all and for nothing bad to happen to anyone; and if anything happens against his will, he himself does not lose anything of his own happiness.

Accordingly, after these things happened, Scripture says, "And these three men, Shadrach, Meshach, Abednego, fell into the midst of the furnace while bound and that they were walking in the midst of the flame, hymning to God and blessing the Lord." [Daniel 3:23; Song of the Three Children 1] And so the bonds which the king put around them, these the fire consumed immediately, yet it did not singe their garments and cloaks so that even in this event the great work of God may be shown. For since the garments were clad around the bodies of the boys, these also with them were made holy and were not consumed by the fire, so that God, with the boys, may be honored in their witness. Let the arch-heretics, who deny the resurrection of themselves, tell me, how do they say there is no resurrection of the flesh, when the perishable garments and sandals, which came from the death of living creatures, are not destroyed by fire on account of the holiness which clothes their bodies? How also does the flesh, which is perishable and which clothes the holy soul, not also with the soul be made holy and be changed into incorruptible?

For if what is corruptible in nature did not receive corruption, how does what is incorruptible in nature, but has died through disobedience, again having been made alive by the power of God, not actually be made alive? So that the Scripture persuades us in every way to believe in God from a whole heart, in which way those who are perfect, who have believed, may be preserved from the furnace of fire as perfect along with their garb and cloaks. For if then the fire did not tame them, how is the eternal fire able to master the saints and they who similarly believe?

Verse 23. "But these three men, (here the Vulgate inserts: "that is,") Shadrach, Meshach, and Abednego, fell fettered into the midst of the furnace of flaming fire. And they were walking about in the midst of the flames praising God and blessing the Lord. And Azariah stood and prayed after this fashion, opening his mouth in the midst of the fire and saying..." It was a great miracle for men to be cast into a furnace bound and to fall headlong into the midst of the fire, only to have the bonds burn up by which they were bound, the bodies of the fettered withal remaining untouched by the timid flames. The Hebrew text goes only up to this point and the intervening passage which now follows as far as the end of the Song of the Three Youths is not contained in the Hebrew. Lest we seem to pass over it altogether, we must make a few observations.

For the blessed Jeremiah in captivity was no less blessed, nor was Daniel, nor Ezra, nor the blessed Hananiah, Azariah, and Mishael, than if they had not fallen into captivity; for they were led into captivity in order to bring comfort to the people in their present circumstances, and to bring hope of escaping captivity. For it is the perfection of a virtuous man to sustain the fellowship of human nature with the courage of the mind, and to lead others to better things. They do not succumb to those things which seem terrible and fearful to most people, but rather, like a brave soldier, they endure the attacks of the gravest misfortunes and undergo conflicts, and like a wise helmsman, they steer the ship in the storm, avoiding shipwreck by plowing through the waves rather than by avoiding them. He is not fearful in persecution, nor softer in tortures, lest he provoke the one tormenting him: but rather like a strong athlete, who repels the one striking him, if not with slaughter, certainly with the whip of speech; who despises the tortures feared by many, saying: Their arrows have become the wounds of infants (Ps. 63:8); who, even when wrestling with the gravest of pains, does not present himself as pitiable; but rather shows himself like a light in a lantern, shining even amidst harsh storms and the most violent winds, and the strength of his soul cannot be extinguished. He is not soft in the face of injuries to his own, nor anxious about the tomb of his body, to which he knows heaven is owed; he is not more degraded in the captivity of the civic commoners; but like a strict judge, condemning the faithlessness and errors of the infidels, like Daniel who exposed the thefts of the priests and refuted their superstitions, showing that they were not based on any truth, but were overshadowed by deceit. Such a man is truly perfect, who desires to do good to all and for nothing bad to happen to anyone; and if anything happens against his will, he himself does not lose anything of his own happiness.

Accordingly, after these things happened, Scripture says, "And these three men, Shadrach, Meshach, Abednego, fell into the midst of the furnace while bound and that they were walking in the midst of the flame, hymning to God and blessing the Lord." [Daniel 3:23; Song of the Three Children 1] And so the bonds which the king put around them, these the fire consumed immediately, yet it did not singe their garments and cloaks so that even in this event the great work of God may be shown. For since the garments were clad around the bodies of the boys, these also with them were made holy and were not consumed by the fire, so that God, with the boys, may be honored in their witness. Let the arch-heretics, who deny the resurrection of themselves, tell me, how do they say there is no resurrection of the flesh, when the perishable garments and sandals, which came from the death of living creatures, are not destroyed by fire on account of the holiness which clothes their bodies? How also does the flesh, which is perishable and which clothes the holy soul, not also with the soul be made holy and be changed into incorruptible?

For if what is corruptible in nature did not receive corruption, how does what is incorruptible in nature, but has died through disobedience, again having been made alive by the power of God, not actually be made alive? So that the Scripture persuades us in every way to believe in God from a whole heart, in which way those who are perfect, who have believed, may be preserved from the furnace of fire as perfect along with their garb and cloaks. For if then the fire did not tame them, how is the eternal fire able to master the saints and they who similarly believe?

Verse 23. "But these three men, (here the Vulgate inserts: "that is,") Shadrach, Meshach, and Abednego, fell fettered into the midst of the furnace of flaming fire. And they were walking about in the midst of the flames praising God and blessing the Lord. And Azariah stood and prayed after this fashion, opening his mouth in the midst of the fire and saying..." It was a great miracle for men to be cast into a furnace bound and to fall headlong into the midst of the fire, only to have the bonds burn up by which they were bound, the bodies of the fettered withal remaining untouched by the timid flames. The Hebrew text goes only up to this point and the intervening passage which now follows as far as the end of the Song of the Three Youths is not contained in the Hebrew. Lest we seem to pass over it altogether, we must make a few observations.

Verses 24-25. "Then Nebuchadnezzar the king was astounded and hastily arose and said to his nobles: 'Did we not cast three men in shackles into the midst of the fire?'" After the princes have been punished, the king is rebuked, in order that he may glorify God while still alive. But he questions his nobles, by whose accusation and plot he had cast the three youths into the fiery furnace, so that when they reply that they had cast three youths into the furnace, he might announce and show forth to them (what had happened).

"And they said to the king in reply, 'Truly, O king!' The king answered (the Vulgate omits "the king"): 'Behold, I see four men unbound and walking about in the midst of the fire, and they have no hurt, and the appearance of the fourth man is the likeness of a son of God.'" Let me say again, how wise was the fire and how indescribable the power of God! Their bodies had been bound with chains; those chains were burnt up, whereas the bodies themselves were not burnt. As for the appearance of the fourth man, which he asserts to be like that of a son of God, either we must take him to be an angel, as the Septuagint has rendered it, or indeed, as the majority think, the Lord our Savior. Yet I do not know how an ungodly king could have merited a vision of the Son of God. On that reasoning one should follow Symmachus, who has thus interpreted it: "But the appearance of the fourth is like unto the sons," not unto the sons of God but unto gods themselves. We are to think of angels here, who after all are very frequently called gods as well as sons of God. So much for the story itself. But as for its typical significance, this angel or son of God foreshadows our Lord Jesus Christ, who descended into the furnace of hell (Ephesians 4:9, 1 Peter 4:6), in which the souls of both sinners and of the righteous were imprisoned, in order that He might without suffering any scorching by fire or injury to His person deliver those who were held imprisoned by chains of death.

Verses 24-25. "Then Nebuchadnezzar the king was astounded and hastily arose and said to his nobles: 'Did we not cast three men in shackles into the midst of the fire?'" After the princes have been punished, the king is rebuked, in order that he may glorify God while still alive. But he questions his nobles, by whose accusation and plot he had cast the three youths into the fiery furnace, so that when they reply that they had cast three youths into the furnace, he might announce and show forth to them (what had happened).

"And they said to the king in reply, 'Truly, O king!' The king answered (the Vulgate omits "the king"): 'Behold, I see four men unbound and walking about in the midst of the fire, and they have no hurt, and the appearance of the fourth man is the likeness of a son of God.'" Let me say again, how wise was the fire and how indescribable the power of God! Their bodies had been bound with chains; those chains were burnt up, whereas the bodies themselves were not burnt. As for the appearance of the fourth man, which he asserts to be like that of a son of God, either we must take him to be an angel, as the Septuagint has rendered it, or indeed, as the majority think, the Lord our Savior. Yet I do not know how an ungodly king could have merited a vision of the Son of God. On that reasoning one should follow Symmachus, who has thus interpreted it: "But the appearance of the fourth is like unto the sons," not unto the sons of God but unto gods themselves. We are to think of angels here, who after all are very frequently called gods as well as sons of God. So much for the story itself. But as for its typical significance, this angel or son of God foreshadows our Lord Jesus Christ, who descended into the furnace of hell (Ephesians 4:9, 1 Peter 4:6), in which the souls of both sinners and of the righteous were imprisoned, in order that He might without suffering any scorching by fire or injury to His person deliver those who were held imprisoned by chains of death.

Then Nebuchadnezzar seeing what happened "was amazed and rose up in haste and he heard their hymns and he said to his nobles 'Did we not cast three men bound into the midst of the fire?' But they said, 'Truly O king.' He answered and said, 'Here I indeed see four men speaking and walking in the midst of the fire and there is no destruction in them and the appearance of the fourth is like a son of God.'" [Daniel 3:25]

Tell me, Nebuchadnezzar, for when did you see the Son of God, so that you confessed this one to be the Son of God? Who pricked your heart so that you plainly spoke such a word? With what sort of eyes were you able to see the light of him? But why was this shown to you alone and to none of the other satraps? But it is because it is said, "the heart of the king is in the hand of God." [Proverbs 21:1]

The hand of God itself, the very thing which was the Word, pricked the heart of the king, so that you may recognize this one in the furnace and may glorify him. And this is not to be idly understood by us. For when the sons of Israel, seeing the Son of God in the world, were destined to not believe, Scripture proved that the nations were destined to recognize him in the flesh, when long ago Nebuchadnezzar seeing him not of flesh, observed him in the furnace and confessed him to be a son of God.

If, then, neither Moses, nor Elias, nor Ezekiel, who had all many celestial visions, did see God; but if what they did see were similitudes of the splendour of the Lord, and prophecies of things to come; it is manifest that the Father is indeed invisible, of whom also the Lord said, "No man hath seen God at any time." But His Word, as He Himself willed it, and for the benefit of those who beheld, did show the Father's brightness, and explained His purposes (as also the Lord said: "The only-begotten God, which is in the bosom of the Father, He hath declared [Him];" and He does Himself also interpret the Word of the Father as being rich and great); not in one figure, nor in one character, did He appear to those seeing Him, but according to the reasons and effects aimed at in His dispensations, as it is written in Daniel. For at one time He was seen with those who were around Ananias, Azarias, Misael, as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: "And the appearance of the fourth," it is said, "was like to the Son of God." At another time [He is represented as] "a stone cut out of the mountain without hands," and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. "His dominion," it is said, "is an everlasting dominion, and His kingdom shall not perish."

Nebuchadnezzar, having ordered the three men to be cast into fire, saw a fourth when he looked into the furnace and said, "I see the fourth as the Son of God." He was impious and yet saw apparitions, visions and dreams. Thus, we cannot infer with absolute certainty that the one who has seen visions and dreams and apparitions is truly impious. To be sure, for the devout person, the truth gushes up natural and pure in his mind, and not by way of dreams.

Then Nebuchadnezzar seeing what happened "was amazed and rose up in haste and he heard their hymns and he said to his nobles 'Did we not cast three men bound into the midst of the fire?' But they said, 'Truly O king.' He answered and said, 'Here I indeed see four men speaking and walking in the midst of the fire and there is no destruction in them and the appearance of the fourth is like a son of God.'" [Daniel 3:25]

Tell me, Nebuchadnezzar, for when did you see the Son of God, so that you confessed this one to be the Son of God? Who pricked your heart so that you plainly spoke such a word? With what sort of eyes were you able to see the light of him? But why was this shown to you alone and to none of the other satraps? But it is because it is said, "the heart of the king is in the hand of God." [Proverbs 21:1]

The hand of God itself, the very thing which was the Word, pricked the heart of the king, so that you may recognize this one in the furnace and may glorify him. And this is not to be idly understood by us. For when the sons of Israel, seeing the Son of God in the world, were destined to not believe, Scripture proved that the nations were destined to recognize him in the flesh, when long ago Nebuchadnezzar seeing him not of flesh, observed him in the furnace and confessed him to be a son of God.

If, then, neither Moses, nor Elias, nor Ezekiel, who had all many celestial visions, did see God; but if what they did see were similitudes of the splendour of the Lord, and prophecies of things to come; it is manifest that the Father is indeed invisible, of whom also the Lord said, "No man hath seen God at any time." But His Word, as He Himself willed it, and for the benefit of those who beheld, did show the Father's brightness, and explained His purposes (as also the Lord said: "The only-begotten God, which is in the bosom of the Father, He hath declared [Him];" and He does Himself also interpret the Word of the Father as being rich and great); not in one figure, nor in one character, did He appear to those seeing Him, but according to the reasons and effects aimed at in His dispensations, as it is written in Daniel. For at one time He was seen with those who were around Ananias, Azarias, Misael, as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: "And the appearance of the fourth," it is said, "was like to the Son of God." At another time [He is represented as] "a stone cut out of the mountain without hands," and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. "His dominion," it is said, "is an everlasting dominion, and His kingdom shall not perish."

Nebuchadnezzar, having ordered the three men to be cast into fire, saw a fourth when he looked into the furnace and said, "I see the fourth as the Son of God." He was impious and yet saw apparitions, visions and dreams. Thus, we cannot infer with absolute certainty that the one who has seen visions and dreams and apparitions is truly impious. To be sure, for the devout person, the truth gushes up natural and pure in his mind, and not by way of dreams.

Let faith be yours, and God will be with you in your trouble. There are waves on the sea, and you are tossed about in your cabin, because Christ sleeps.… If you allow faith to sleep in your heart, Christ is, you might say, sleeping with you in your ship. Because Christ dwells in you through faith, when you begin to be tossed about, awake Christ from his sleep. Awaken your faith, and you shall be assured he will not desert you. You may think that you are forsaken, because he does not rescue you at the very moment you desire. But did he not deliver the three children from the fire?

The flame could not approach or hurt the innocent and righteous children praising God, and he delivered them out of the fire. Some might say, "Truly, those who are righteous are those that are heard," as it is written, "The righteous cried, and the Lord heard them and delivered them out of their troubles." But I have cried, and he does not deliver me; either I am not righteous, or I do not do the things that he commands me to do or perhaps he just does not see me. Fear not: do what he commands you, and if he does not deliver you in bodily form, he will deliver you spiritually.… He delivered Peter when the angel came to him when he was in prison and said, "Arise, and go forth," and suddenly his chains were released, and he followed the angel, and he delivered him. Had Peter, then, lost his righteousness when he did not deliver him from the cross? Did he not deliver him then? Even then God delivered him.… When God first delivered Peter, how many times did he suffer afterwards? So in the end, God sent him where he could suffer no evil.

"Then Nebuchadnezzar came to the door of the burning furnace and he said, 'Shadrach, Meshach and Abednego, slaves of God Most High, come out and come here.'" [Daniel 3:26]

For since he himself was not able to come into the furnace, he called them to come outside. And he called the names of the three, but he found he was not able to declare the fourth. For Jesus had not yet been born of the virgin.

Verse 26. "Then Nebuchadnezzar approached unto the mouth of the burning fiery furnace and said: 'Shadrach, Meshach, and Abednego, servants of the Most High God, come forth and draw near!' And straightway Shadrach, Meshach, and Abednego came forth from the midst of the fire." Being terrified with fear, the king does not address his request to the youths through any messengers, but himself calls upon them by name, addressing them as servants of the Most High God, and begging these very men to come forth whom he himself had cast bound into the furnace.

"Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither." Mighty dignity! "Ye servants of the most high God, come forth, and come hither." How are they to come forth, O king? Thou didst cast them into the fire bound; they have continued this long time in the fire. Why, had they been made of adamant, had they been blocks of metal, in singing that entire hymn, must they not have perished? On this account then they were saved, because they sang praises to God. The fire reverenced their readiness to suffer and afterwards it reverenced that wonderful song, and their hymns of praise. By what title dost thou call them? I said before, "Ye servants of the most high God." Yes, to the servants of God, all things are possible; for if some, who are the servants of men, have, nevertheless, power, and authority, and the disposal of their concerns, much more have the servants of God. He called them by the name most delightful to them, he knew that by this means he flattered them most: for indeed, if it was in order to continue servants of God, that they entered into the fire, there could be no sound more delightful to them than this. Had he called them kings, had he called them lords of the world, yet would he not so truly have rejoiced them as when he said, "Ye servants of the most high God."

When a person has abandoned the world, it seems to him that he is living in a remote desert, full of wild beasts. He is filled with unutterable fear and indescribable trembling and cries to God like Jonah from the whale, from the sea of this life, or like Daniel from the pit of the lions and the fierce passions or like the three children from the burning furnace and the flames of innate desire.… The Lord hears him and delivers him from the abyss of ignorance and the love of this world.… He delivers him, as he delivered Daniel, from the pit of desire and evil thoughts that rise up to devour the souls of people. Against the attacks of the fires of passion that consume and destroy the soul, pushing and pulling it into evil acts, he guards it from burning and sprinkles it with the dew of the Holy Spirit as he did with the three Israelites.

Let faith be yours, and God will be with you in your trouble. There are waves on the sea, and you are tossed about in your cabin, because Christ sleeps.… If you allow faith to sleep in your heart, Christ is, you might say, sleeping with you in your ship. Because Christ dwells in you through faith, when you begin to be tossed about, awake Christ from his sleep. Awaken your faith, and you shall be assured he will not desert you. You may think that you are forsaken, because he does not rescue you at the very moment you desire. But did he not deliver the three children from the fire?

The flame could not approach or hurt the innocent and righteous children praising God, and he delivered them out of the fire. Some might say, "Truly, those who are righteous are those that are heard," as it is written, "The righteous cried, and the Lord heard them and delivered them out of their troubles." But I have cried, and he does not deliver me; either I am not righteous, or I do not do the things that he commands me to do or perhaps he just does not see me. Fear not: do what he commands you, and if he does not deliver you in bodily form, he will deliver you spiritually.… He delivered Peter when the angel came to him when he was in prison and said, "Arise, and go forth," and suddenly his chains were released, and he followed the angel, and he delivered him. Had Peter, then, lost his righteousness when he did not deliver him from the cross? Did he not deliver him then? Even then God delivered him.… When God first delivered Peter, how many times did he suffer afterwards? So in the end, God sent him where he could suffer no evil.

"Then Nebuchadnezzar came to the door of the burning furnace and he said, 'Shadrach, Meshach and Abednego, slaves of God Most High, come out and come here.'" [Daniel 3:26]

For since he himself was not able to come into the furnace, he called them to come outside. And he called the names of the three, but he found he was not able to declare the fourth. For Jesus had not yet been born of the virgin.

Verse 26. "Then Nebuchadnezzar approached unto the mouth of the burning fiery furnace and said: 'Shadrach, Meshach, and Abednego, servants of the Most High God, come forth and draw near!' And straightway Shadrach, Meshach, and Abednego came forth from the midst of the fire." Being terrified with fear, the king does not address his request to the youths through any messengers, but himself calls upon them by name, addressing them as servants of the Most High God, and begging these very men to come forth whom he himself had cast bound into the furnace.

"Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither." Mighty dignity! "Ye servants of the most high God, come forth, and come hither." How are they to come forth, O king? Thou didst cast them into the fire bound; they have continued this long time in the fire. Why, had they been made of adamant, had they been blocks of metal, in singing that entire hymn, must they not have perished? On this account then they were saved, because they sang praises to God. The fire reverenced their readiness to suffer and afterwards it reverenced that wonderful song, and their hymns of praise. By what title dost thou call them? I said before, "Ye servants of the most high God." Yes, to the servants of God, all things are possible; for if some, who are the servants of men, have, nevertheless, power, and authority, and the disposal of their concerns, much more have the servants of God. He called them by the name most delightful to them, he knew that by this means he flattered them most: for indeed, if it was in order to continue servants of God, that they entered into the fire, there could be no sound more delightful to them than this. Had he called them kings, had he called them lords of the world, yet would he not so truly have rejoiced them as when he said, "Ye servants of the most high God."

When a person has abandoned the world, it seems to him that he is living in a remote desert, full of wild beasts. He is filled with unutterable fear and indescribable trembling and cries to God like Jonah from the whale, from the sea of this life, or like Daniel from the pit of the lions and the fierce passions or like the three children from the burning furnace and the flames of innate desire.… The Lord hears him and delivers him from the abyss of ignorance and the love of this world.… He delivers him, as he delivered Daniel, from the pit of desire and evil thoughts that rise up to devour the souls of people. Against the attacks of the fires of passion that consume and destroy the soul, pushing and pulling it into evil acts, he guards it from burning and sprinkles it with the dew of the Holy Spirit as he did with the three Israelites.

Human weakness uses its acquaintance with things experienced to measure divine works that are beyond its experience and thinks it has made a keen observation when it says, "If there is flame, it is hot; if it is hot, it burns; if it burns, then it burned the bodies of the three men thrown into the fiery furnace by the wicked king." If then even those who might not understand the idea of divine works still believe that a miracle was wrought on these three men, why should we then not believe that he who prevented those bodies from being consumed by the fire also prevented his body from being consumed by fire or famine or disease or old age or any other of the forces by which corruption usually breaks down human bodies? But if anyone says that incorruption against the fire was not added to the flesh of the three men, but that the power of the destruction was taken away from the fire itself, why do we fear that he who took away the ability of the fire to destroy not make flesh that could not be destroyed?… The divine power is able to remove whatever qualities he wills from that visible and palpable nature of bodies, while some qualities remain unchanged; so he is able to add unwearying strength to mortal members, preserving the characteristic marks of their form, even when they have died because of the corruption of mortality, so that the mortal appearance is there but wasting disease is absent; motion is there, but fatigue is not; the ability to eat is there, but the necessity of hunger is not.

For confession has power to quench even fire, power to tame even lions. But if thou disbelieve, consider what befel Ananias and his companions. What streams did they pour out? How many vessels of water could quench the flame that rose up forty-nine cubits high? Nay, but where the flame mounted up a little too high, faith was there poured out as a river, and there spake they the spell against all ills: Righteous art Thou, O Lord, in all the things that Thou hast done to us: for we have sinned, and transgressed Thy law. And their repentance quelled the flames. If thou believest not that repentance is able to quench the fire of hell, learn it from what happened in regard to Ananias.

"And the satraps and captains and governors and princes of the king came together and they saw the men, that the fire did not have lordship of their body and the hair of their head was not burned and their cloaks were not worsened and the scent of fire was not in them." [Daniel 3:27]

And you mimic the three boys and understand their faith! For they said to the king, "God is able to release us, but if he does not will, we are under the authority of God, we would rather gladly die than do what is prescribed by you." [Daniel 3:18] Whom then Nebuchadnezzar also seeing the pure and blameless boys coming out from the furnace was astounded and amazed. For neither was their hair singed nor their cloaks changed nor was the smell of fire in them.

The Father's care and providence neither allowed the garments of the Israelites to perish nor the worthless shoes on their feet to wear out; nor, finally, did he permit the wide trousers of the captive young men to be burned. And this is not without reason, for if he who contains all things embraces all things (all things, however, and the whole sum are made up of individual parts), then it follows logically that his care will be bestowed on every individual part because his providence extends to the whole, whatever it be.

"God shall wipe away all tears from their eyes, and there shall be no more death" and therefore no more corruption, it being chased away by incorruption, even as death is by immortality.… That the raiment and shoes of the children of Israel remained unworn and fresh for the space of forty years … that the fires of Babylon injured neither the cloaks nor the trousers of the three young men … that Jonah was swallowed by the monster of the deep, in whose belly whole ships were devoured and after three days was vomited out safe and sound—to what faith do these notable facts bear witness, if not to that which ought to inspire in us the belief that they are proofs … of our own future integrity and perfect resurrection?… They are written that we may believe both that the Lord is more powerful than all natural laws about the body, and that he shows himself the preserver of the flesh the more emphatically, in that he has preserved for the body even its very clothes and shoes.

Human weakness uses its acquaintance with things experienced to measure divine works that are beyond its experience and thinks it has made a keen observation when it says, "If there is flame, it is hot; if it is hot, it burns; if it burns, then it burned the bodies of the three men thrown into the fiery furnace by the wicked king." If then even those who might not understand the idea of divine works still believe that a miracle was wrought on these three men, why should we then not believe that he who prevented those bodies from being consumed by the fire also prevented his body from being consumed by fire or famine or disease or old age or any other of the forces by which corruption usually breaks down human bodies? But if anyone says that incorruption against the fire was not added to the flesh of the three men, but that the power of the destruction was taken away from the fire itself, why do we fear that he who took away the ability of the fire to destroy not make flesh that could not be destroyed?… The divine power is able to remove whatever qualities he wills from that visible and palpable nature of bodies, while some qualities remain unchanged; so he is able to add unwearying strength to mortal members, preserving the characteristic marks of their form, even when they have died because of the corruption of mortality, so that the mortal appearance is there but wasting disease is absent; motion is there, but fatigue is not; the ability to eat is there, but the necessity of hunger is not.

For confession has power to quench even fire, power to tame even lions. But if thou disbelieve, consider what befel Ananias and his companions. What streams did they pour out? How many vessels of water could quench the flame that rose up forty-nine cubits high? Nay, but where the flame mounted up a little too high, faith was there poured out as a river, and there spake they the spell against all ills: Righteous art Thou, O Lord, in all the things that Thou hast done to us: for we have sinned, and transgressed Thy law. And their repentance quelled the flames. If thou believest not that repentance is able to quench the fire of hell, learn it from what happened in regard to Ananias.

"And the satraps and captains and governors and princes of the king came together and they saw the men, that the fire did not have lordship of their body and the hair of their head was not burned and their cloaks were not worsened and the scent of fire was not in them." [Daniel 3:27]

And you mimic the three boys and understand their faith! For they said to the king, "God is able to release us, but if he does not will, we are under the authority of God, we would rather gladly die than do what is prescribed by you." [Daniel 3:18] Whom then Nebuchadnezzar also seeing the pure and blameless boys coming out from the furnace was astounded and amazed. For neither was their hair singed nor their cloaks changed nor was the smell of fire in them.

The Father's care and providence neither allowed the garments of the Israelites to perish nor the worthless shoes on their feet to wear out; nor, finally, did he permit the wide trousers of the captive young men to be burned. And this is not without reason, for if he who contains all things embraces all things (all things, however, and the whole sum are made up of individual parts), then it follows logically that his care will be bestowed on every individual part because his providence extends to the whole, whatever it be.

"God shall wipe away all tears from their eyes, and there shall be no more death" and therefore no more corruption, it being chased away by incorruption, even as death is by immortality.… That the raiment and shoes of the children of Israel remained unworn and fresh for the space of forty years … that the fires of Babylon injured neither the cloaks nor the trousers of the three young men … that Jonah was swallowed by the monster of the deep, in whose belly whole ships were devoured and after three days was vomited out safe and sound—to what faith do these notable facts bear witness, if not to that which ought to inspire in us the belief that they are proofs … of our own future integrity and perfect resurrection?… They are written that we may believe both that the Lord is more powerful than all natural laws about the body, and that he shows himself the preserver of the flesh the more emphatically, in that he has preserved for the body even its very clothes and shoes.

This is our faith. Thus did God will that he should be known by all, thus believed the three children [of the fiery furnace] who did not feel the fire into which they were cast, which destroyed and burned up the unbelievers while it fell harmless as a dew upon the faithful. The flames kindled by others became cold, seeing that the torment has justly lost its power in conflict with faith. For with them there was one in the form of an angel, comforting them, to the end that in number of the Trinity one supreme power might be praised. God was praised; the Father of God was seen in God's angel and holy and spiritual grace in the children.

But the Chaldaeans and the Medes and Persians, having a somewhat wider knowledge, were instructed by the building of the Tower, and the deluge, and by what happened in the case of Hezekiah and Jonah, and by the Captivity, and by Daniel and the Three Children, and also partly by the writings themselves. In like manner also the Egyptians were instructed by the affairs of Joseph and of Moses, and by the people of Israel, and these nations were thus better prepared for a ready acceptance of Christianity.

And so in this way Nebuchadnezzar said, "'Blessed be the God of Shadrach, Meshach, and Abednego, who sent his angel and rescued his boys because they obeyed him and they opposed the word of the king and handed their bodies over to the furnace, that they might not serve any God except their God. And I have set out a decree: 'All people, tribes, and tongues who shall ever speak blasphemy against the God of Shadrach, Meshach, and Abednego shall be destroyed and their houses shall be plundered, because there is no other God who is able to rescue in this way.' And he prospered Shadrach, Meshach, and Abednego in the country of Babylon and strengthened them and promoted them to lead all the Jews who were in his kingdom." [Daniel 3:28-30]

And so it is necessary to observe, beloved, how faith towards God pours out such great grace. For even as they handed themselves over to death, they glorified God himself, in this way again they also were not only glorified by God but also by the king and they taught the tribes and the barbarian nations to revere God.

For this truly happens to befall us even now, for when one of the saints is called to martyrdom and magnificent things are done by God for him, immediately all who see wonder, and many believe through the signs and in this way they also become martyrs of God. To whom we also have believed, so let us also inspire ourselves to be worthy before God, being chaste in body, soul, and spirit, so that we ourselves may receive the incorruptible crown together with the blessed martyrs, and may hymn with them to God. For his glory is forever and ever. Amen.

Verse 28. " 'Blessed be God (the Vulgate has "their God, namely") of Shadrach, Meshach, and Abednego, Who hath sent His angel and rescued His servants who believed in Him...'" The person whom he had previously called a son of God he here calls an angel, even though he had in the preceding passage described him as similar to a son of God rather than to God Himself. A second time, therefore, Nebuchadnezzar resumes a confession of faith in God, and as he condemns idols he praises the three youths who refused to serve or worship any god but their own God. Moreover he marvels that the fire was unable to affect the saints of God, for he says:

"Blessed be God, who hath sent His Angel, and delivered his servants out of the furnace, because they trusted in Him and have changed the word of the king." "How sayest thou? Hast thou been despised, and dost thou admire those who have spit upon you?" "Yes," saith he, "and for this very reason, that I was despised." … For how can it be otherwise than astonishing for the Emperor of the world, with so many arms around him, and legions, and generals, and viceroys, and consuls, and land and sea subject to his sway, to be despised by captive children; for the bound to overcome the binder and conquer all that army? Neither was there any power in the king and his company to do what they would, no, not even with the furnaces for an ally. But they who were naked, and slaves, and strangers, and few, (for what number could be more contemptible than three?) being in chains, vanquished an innumerable army. For already now was death despised, since Christ was henceforth about to sojourn in the world. And as when the sun is on the point of rising, even before his rays appear the light of the day groweth bright; so also when the Sun of Righteousness was about to come, death henceforth began to withdraw himself. What could be more splendid than that theatre? What more conspicuous than that victory? What more signal than those new trophies of theirs?

Contemplate with me also, how first he proclaims the Arbiter of the contest. "Blessed be God, who hath sent His angel and delivered His servants." This of the power of God. He speaks also of the virtue of the combatants. "Because they trusted in Him, and have changed the king's word, and have yielded their bodies, that they might not worship any god except their own God." Could anything equal the virtue of this? Before this, when they said, "We will not serve thy gods," he was inflamed more fiercely than the very furnace; but now, when by their deeds they had taught him this, he was so far from being indignant, that he praised and admired them, for not having obeyed him! So good a thing is virtue, that it has even its enemies themselves to applaud and admire it! These had fought and conquered, but the vanquished party gave thanks, that the sight of the fire had not terrified them, but that the hope in their Lord had comforted them.… For this reason he both applauds those who had despised him, and passing by so many governors, kings, and princes, those who had obeyed him, he stands in admiration of the three captives and slaves, who derided his tyranny! For they did these things, not for the sake of contention, but for the love of wisdom; not of defiance, but of devotion; not as being puffed up with pride, but fired with zeal. For great indeed is the blessing of a hope in God.

"In spite of myself, then, I revere the God of the Hebrews, And I command all the people in my land to join in praising him. 'Come, then, holy children, come forth from the furnace, For I am convinced that your God is in truth God.' " (Nebuchadnezzar) These things happened in Babylon as the Scriptures says, At a time when those who had provoked God's anger were in captivity. Therefore, my brothers, see to it that you do not grieve The Master and be given over to the enemy, For we make him sad if we deny him, And if we do not hasten to his temples, and if we do not sing to him everywhere, "Hasten, Merciful One, and in compassion come quickly To our aid, since you are able to do what you will."

This is our faith. Thus did God will that he should be known by all, thus believed the three children [of the fiery furnace] who did not feel the fire into which they were cast, which destroyed and burned up the unbelievers while it fell harmless as a dew upon the faithful. The flames kindled by others became cold, seeing that the torment has justly lost its power in conflict with faith. For with them there was one in the form of an angel, comforting them, to the end that in number of the Trinity one supreme power might be praised. God was praised; the Father of God was seen in God's angel and holy and spiritual grace in the children.

But the Chaldaeans and the Medes and Persians, having a somewhat wider knowledge, were instructed by the building of the Tower, and the deluge, and by what happened in the case of Hezekiah and Jonah, and by the Captivity, and by Daniel and the Three Children, and also partly by the writings themselves. In like manner also the Egyptians were instructed by the affairs of Joseph and of Moses, and by the people of Israel, and these nations were thus better prepared for a ready acceptance of Christianity.

And so in this way Nebuchadnezzar said, "'Blessed be the God of Shadrach, Meshach, and Abednego, who sent his angel and rescued his boys because they obeyed him and they opposed the word of the king and handed their bodies over to the furnace, that they might not serve any God except their God. And I have set out a decree: 'All people, tribes, and tongues who shall ever speak blasphemy against the God of Shadrach, Meshach, and Abednego shall be destroyed and their houses shall be plundered, because there is no other God who is able to rescue in this way.' And he prospered Shadrach, Meshach, and Abednego in the country of Babylon and strengthened them and promoted them to lead all the Jews who were in his kingdom." [Daniel 3:28-30]

And so it is necessary to observe, beloved, how faith towards God pours out such great grace. For even as they handed themselves over to death, they glorified God himself, in this way again they also were not only glorified by God but also by the king and they taught the tribes and the barbarian nations to revere God.

For this truly happens to befall us even now, for when one of the saints is called to martyrdom and magnificent things are done by God for him, immediately all who see wonder, and many believe through the signs and in this way they also become martyrs of God. To whom we also have believed, so let us also inspire ourselves to be worthy before God, being chaste in body, soul, and spirit, so that we ourselves may receive the incorruptible crown together with the blessed martyrs, and may hymn with them to God. For his glory is forever and ever. Amen.

Verse 28. " 'Blessed be God (the Vulgate has "their God, namely") of Shadrach, Meshach, and Abednego, Who hath sent His angel and rescued His servants who believed in Him...'" The person whom he had previously called a son of God he here calls an angel, even though he had in the preceding passage described him as similar to a son of God rather than to God Himself. A second time, therefore, Nebuchadnezzar resumes a confession of faith in God, and as he condemns idols he praises the three youths who refused to serve or worship any god but their own God. Moreover he marvels that the fire was unable to affect the saints of God, for he says:

"Blessed be God, who hath sent His Angel, and delivered his servants out of the furnace, because they trusted in Him and have changed the word of the king." "How sayest thou? Hast thou been despised, and dost thou admire those who have spit upon you?" "Yes," saith he, "and for this very reason, that I was despised." … For how can it be otherwise than astonishing for the Emperor of the world, with so many arms around him, and legions, and generals, and viceroys, and consuls, and land and sea subject to his sway, to be despised by captive children; for the bound to overcome the binder and conquer all that army? Neither was there any power in the king and his company to do what they would, no, not even with the furnaces for an ally. But they who were naked, and slaves, and strangers, and few, (for what number could be more contemptible than three?) being in chains, vanquished an innumerable army. For already now was death despised, since Christ was henceforth about to sojourn in the world. And as when the sun is on the point of rising, even before his rays appear the light of the day groweth bright; so also when the Sun of Righteousness was about to come, death henceforth began to withdraw himself. What could be more splendid than that theatre? What more conspicuous than that victory? What more signal than those new trophies of theirs?

Contemplate with me also, how first he proclaims the Arbiter of the contest. "Blessed be God, who hath sent His angel and delivered His servants." This of the power of God. He speaks also of the virtue of the combatants. "Because they trusted in Him, and have changed the king's word, and have yielded their bodies, that they might not worship any god except their own God." Could anything equal the virtue of this? Before this, when they said, "We will not serve thy gods," he was inflamed more fiercely than the very furnace; but now, when by their deeds they had taught him this, he was so far from being indignant, that he praised and admired them, for not having obeyed him! So good a thing is virtue, that it has even its enemies themselves to applaud and admire it! These had fought and conquered, but the vanquished party gave thanks, that the sight of the fire had not terrified them, but that the hope in their Lord had comforted them.… For this reason he both applauds those who had despised him, and passing by so many governors, kings, and princes, those who had obeyed him, he stands in admiration of the three captives and slaves, who derided his tyranny! For they did these things, not for the sake of contention, but for the love of wisdom; not of defiance, but of devotion; not as being puffed up with pride, but fired with zeal. For great indeed is the blessing of a hope in God.

"In spite of myself, then, I revere the God of the Hebrews, And I command all the people in my land to join in praising him. 'Come, then, holy children, come forth from the furnace, For I am convinced that your God is in truth God.' " (Nebuchadnezzar) These things happened in Babylon as the Scriptures says, At a time when those who had provoked God's anger were in captivity. Therefore, my brothers, see to it that you do not grieve The Master and be given over to the enemy, For we make him sad if we deny him, And if we do not hasten to his temples, and if we do not sing to him everywhere, "Hasten, Merciful One, and in compassion come quickly To our aid, since you are able to do what you will."

Hananiah and his brothers worshiped not the image of the king of Babylon; and Jesus restrained the nations from the worship of dead images. Because of Hananiah and his brothers, the nations and languages glorified the God who had delivered them from the fire; and because of Jesus, the nations and all languages shall glorify God who delivered his Son, so that he saw no corruption. On the garments of Hananiah and his brothers the fire had no power; and on the bodies of the righteous, who have believed in Jesus, the fire shall have no power in the end.

If past events in the prophetic books serve as a figure of future ones, in the king named Nebuchadnezzar two periods were foreshadowed: that during the time of the apostles and the present one in which Christ is now living. For in the times of the apostles and martyrs that part was fulfilled that was foreshadowed when the king forced devout and upright men to adore an idol and when they refused had them thrown into a fire. Now, however, that part is fulfilled that was prefigured in the same king when he was converted to the true God and decreed for his realm that whoever blasphemed the God of Shadrach, Meshach and Abednego should suffer due penalties. Therefore, the first part of the king's reign signified the earlier periods of impious kings, when Christians suffered instead of the impious, but the latter part of that king's reign signified the period of later faithful kings under whom the impious suffered instead of the Christians.

Verse 29. "'I have therefore determined upon this decree (the Vulgate says: "have appointed this decree"): that any people, tribe or tongue which utters blasphemy against the God of Shadrach, Meshach and Abednego shall utterly perish and his house shall be laid waste. For there is no other God who can save after such a fashion.'" Some authorities very wrongly apply this to the devil himself, asserting that in the consummation at the end of the world even the devil himself will receive a knowledge of God and will exhort all men to repent. These persons would have it that this is the king of Nineveh who finally descends from his proud throne and attains to the rewards of humility.

There is none, there is no remedy better able to destroy sins than to continually recall them and to continually accuse oneself. In this way the publican could cancel his innumerable sins by saying, "God, have mercy on me, a sinner." And thus also the Pharisee remained unjustified because, taking no care to think of his own sins, he condemned everyone else, saying, "I am not like other people, greedy and avaricious, or even like this publican." Thus also Paul exhorted, "Let each one examine his own conduct, and then he will find reason to boast only in himself and not in others." Did you know that even in the Old Testament the righteous accused themselves? Listen to them speak as with one voice. David said, "My iniquities have gone over my head. They oppress me like a heavy burden." And Isaiah cried out, "Woe is me, wretched man, because I am a man of unclean lips!" The three young men, while they were in the furnace and offered their bodies to death for God, counted themselves among the greatest of sinners, saying, "We have sinned, we have done every kind of evil." And yet what was more brilliant, more pure than they? And even if they had committed some sins, the nature of the flames would have cancelled all of them. They did not look at their virtues, however, but thought of their sins. - "On the Obscurity of Prophecies 2.9"

Hananiah and his brothers worshiped not the image of the king of Babylon; and Jesus restrained the nations from the worship of dead images. Because of Hananiah and his brothers, the nations and languages glorified the God who had delivered them from the fire; and because of Jesus, the nations and all languages shall glorify God who delivered his Son, so that he saw no corruption. On the garments of Hananiah and his brothers the fire had no power; and on the bodies of the righteous, who have believed in Jesus, the fire shall have no power in the end.

If past events in the prophetic books serve as a figure of future ones, in the king named Nebuchadnezzar two periods were foreshadowed: that during the time of the apostles and the present one in which Christ is now living. For in the times of the apostles and martyrs that part was fulfilled that was foreshadowed when the king forced devout and upright men to adore an idol and when they refused had them thrown into a fire. Now, however, that part is fulfilled that was prefigured in the same king when he was converted to the true God and decreed for his realm that whoever blasphemed the God of Shadrach, Meshach and Abednego should suffer due penalties. Therefore, the first part of the king's reign signified the earlier periods of impious kings, when Christians suffered instead of the impious, but the latter part of that king's reign signified the period of later faithful kings under whom the impious suffered instead of the Christians.

Verse 29. "'I have therefore determined upon this decree (the Vulgate says: "have appointed this decree"): that any people, tribe or tongue which utters blasphemy against the God of Shadrach, Meshach and Abednego shall utterly perish and his house shall be laid waste. For there is no other God who can save after such a fashion.'" Some authorities very wrongly apply this to the devil himself, asserting that in the consummation at the end of the world even the devil himself will receive a knowledge of God and will exhort all men to repent. These persons would have it that this is the king of Nineveh who finally descends from his proud throne and attains to the rewards of humility.

There is none, there is no remedy better able to destroy sins than to continually recall them and to continually accuse oneself. In this way the publican could cancel his innumerable sins by saying, "God, have mercy on me, a sinner." And thus also the Pharisee remained unjustified because, taking no care to think of his own sins, he condemned everyone else, saying, "I am not like other people, greedy and avaricious, or even like this publican." Thus also Paul exhorted, "Let each one examine his own conduct, and then he will find reason to boast only in himself and not in others." Did you know that even in the Old Testament the righteous accused themselves? Listen to them speak as with one voice. David said, "My iniquities have gone over my head. They oppress me like a heavy burden." And Isaiah cried out, "Woe is me, wretched man, because I am a man of unclean lips!" The three young men, while they were in the furnace and offered their bodies to death for God, counted themselves among the greatest of sinners, saying, "We have sinned, we have done every kind of evil." And yet what was more brilliant, more pure than they? And even if they had committed some sins, the nature of the flames would have cancelled all of them. They did not look at their virtues, however, but thought of their sins. - "On the Obscurity of Prophecies 2.9"

"Then the king promoted," etc. For as they honoured God by giving themselves up to death, so, too, they were themselves honoured not only by God, but also by the king. And they taught strange and foreign nations also to worship God.

Verse 30. "Then the king promoted Shadrach, Meshach and Abednego to honor in the province of Babylon." Those commentators who say that the three youths were previously not judges set over the provinces but mere overseers of individual government agencies in Babylon, would have it that they were now appointed as judges over the provinces.

"Then the king promoted," etc. For as they honoured God by giving themselves up to death, so, too, they were themselves honoured not only by God, but also by the king. And they taught strange and foreign nations also to worship God.

Verse 30. "Then the king promoted Shadrach, Meshach and Abednego to honor in the province of Babylon." Those commentators who say that the three youths were previously not judges set over the provinces but mere overseers of individual government agencies in Babylon, would have it that they were now appointed as judges over the provinces.