Therefore, as soon as all the people heard the sound of the horn, flute, zither, lyre, harp, and all kinds of music, the people of every nation and language would fall down and worship the golden statue that King Nebuchadnezzar had set up. Sermons
If, with his slender knowledge of God, Nebuchadnezzar supposed that the erection of this colossal statue would be pleasing to God, as a visible expression of the monarch's allegiance, or would serve to remind men of their religious obligation, so far the deed. would be in itself praiseworthy. But when he proceeded further to compel a rigid conformity to his mode of offering worship, he trenched upon the rights of Deity - he invaded the sacred territory of conscience. I. COERCION IN RELIGION PROCEEDS FROM LUST OF POWER, It may, in a few cases, arise from a mistaken idea of personal duty; but if the motive be searched to its source, it will be found to spring from this corrupt fount - the lust of power. Nebuchadnezzar, like an Oriental despot, had complete control over the persons, the property, and the lives of his subjects; but this lust for power grew by what it fed on. Like the horseleech, it was ever crying, "Give, give!" He craved to have control over the thoughts, beliefs, and religious acts of his people. He would carry his sceptre, if he might, into the inner realm of conscience, and sway the nations as he pleased. Hence he commanded the attendance and the religious homage of all who held any authority under him, to the end that these might, in their turn, exact a similar obedience from the people. The sovereignty of love is always a boon; the sovereignty of personal will is more or less a bane. "... man, proud man!
Drest in a little brief authority... .
Plays such fantastic tricks before high heaven,
As make the angels weep." II. COERCION IN RELIGION IS A USURPATION OF DIVINE RIGHTS. "The powers that exist are ordained of God," yet only for limited and well-defined ends. Monarchs and judges stand in God's stead to preserve society from anarchy and injury; but over the interior life - over thought and affection and worship - they can have no dominion whatever. To bind and to loose men's beliefs by authority is an impossibility. There is another sceptre before which heart and conscience are constrained to bow. There is another tribunal before which kings and subjects must alike appear. No verdict of acquittal which a human monarch can give will serve as a passport to the favour of the Most High! Every one of the human race must give account "of himself unto God." "To our own Master we stand or fall." III. COERCION IN RELIGION DEGRADES THE TRUE DIGNITY OF RELIGION. True religion is nothing less than the purest love of the human heart pouring itself out, in service or in speech, unto the living God; and if love must ever be spontaneous and free, in order to be love at all, so must be the piety of the human soul. Spontaneity is a necessity in religion. If compulsion be employed, its essence evaporates, its spirit disappears. It degenerates into formality. In the hands of an ambitious monarch, religion becomes a piece of state machinery; it is draggled in the mire of kingcraft. The pomp of state ceremonial - scenic splendour, displays of music - only degrade Religion, under pretence of doing her homage. The atmosphere in which she most flourishes is not the heated atmosphere of royal palaces, but the atmosphere of tranquil liberty. You may cast (lead metals into moulds, and fashion them into what shape you please; but life refuses to be moulded after the caprice or art of man: it follows laws which are enshrined within itself. You may clip and cut a dead tree into any form you like, but a living tree will soon laugh at all your attempts to give it shape. True religion is the outgrowth of the truest life of the soul. To make it conformable to human law is simply to destroy it. IV. COERCION IN RELIGION MAKES MEN BIGOTS, HYPOCRITES, OR MARTYRS. You will find in every empire, men and women who are ready to yield compliance to royal mandates in the sphere of religion: but these are always persons of slender faith, or persons having no faith at all. Unworthy motives in crowds act upon the mind to induce servile obedience. All the motives which appeal to present advantage, and to self-interest in its lower forms, will be ranged upon that side. To retain official rank, to secure royal favour, to gain emolument, multitudes have always been ready to hide their real opinions or have forbidden convictions to mature in the conscience. They have stultified their manhood, starved their soul, and sold their immortal birthright for a mess of pottage. This has been the effect of coercion upon one class of the community. On another class the effect has been to produce unbelief in all religious truth - cold, blank atheism. If religion (say they) can only be propagated by the lash and the sword, it is not worth propagating at all. If the treat God cannot maintain his own authority and rule without the aid of human violence, surely it is best to believe that there is no God! Such is the argument of many whom coercion has hardened and embittered. And on a third class of society the effect of coercion is martyrdom. Men and women who prize truth more than present convenience, who honour God more than they honour men, - these firmly decline the mandates of human authority in the sphere of religion. Come what may, they must be obedient to conviction and to conscience. They are bound by a prior obligation to follow the Spirit of truth whithersoever it leads. A voice speaks to them direct from heaven; and, let kings rave and storm as they please, they yield their first deference to the heavenly command. After all, a human king is but a fellow-worm, and it is an ignoble thing to steer our life-course according to the changing whims of pompous princes. And the result of honest resistance to religious tyranny has always been suffering - the rack, the flame, the prison, the gibbet. - D. The sound of the cornet, flute, harp. The instruments enumerated here are mostly still in use in the present time, but some of them have become obsolete. The cornet is a brass trumpet manufactured in the country, and used in martial music. There are several kinds of flute, both single and double. The harp is no longer in use, nor the "psaltery," which is a similar instrument of the same kind; they have been replaced by the ood, which gives a richer sound, and is more portable. The "sackbut" is a tamboora, a sort of guitar, of various shapes and sizes; in its most complete and perfect form it is three feet nine inches long, has ten strings of fine wire, and forty-seven steps. It is played with a plectrum, and is often inlaid with mother-of-pearl and valuable woods. It is often, however, of smaller size and less costly materials. The "dulcimer" is a kanoon, or sander. The "kanoon" is the original of our piano, both being probably derived from the lyre and the harp, whence the piano was first called a harpsichord. This instrument consists of a box two inches in depth, and of an irregular form, its greatest length being thirty-nine inches, and its width sixteen. There are only twenty-four notes, and, like the piano, each note has three strings, which are tuned with a key. The sounding-board lies under the strings, and is perforated, and covered with fish-skin where the bridge rests. The performer lays the instrument on his knees, and strikes the chords with the forefinger of each hand, to which is fastened a plectrum of horn. Another form of this instrument, called "santur," is a double kanoon, and comes still nearer to our piano; the strings are of wire, and only double; they are struck with wooden hammers held in the hand. When used in a procession, this instrument is suspended from the neck by means of a cord.() Are all the coloured garments so many visions of beauty? Is there some strain religious in the blare of brazen trumpets and the throb of military drums? Most of the people that we see gathered together around great sights would gladly be at home, listening to the voice of child, or friend, or bird. Do external images fill the soul? is it enough to have a painted God? What wonder if we begin by worshipping things that are seen? That course would seem to be natural, and would seem to be able to justify itself by sound reasoning of a preliminary kind. Who could not in ignorance of other deity worship the sun? Sometimes he seems to be almost God! How multitudinous are his phases, how manifold the apocalypse within which he shows his uncounted riches; now so pale, as if he were weary, an eye half closed in sleep long needed, long delayed; and then in full pomp, every beam, so to say, alive, and the whole heaven amazed and delighted at this vision of glory, as if hidden within that fount of flame and heat there lay ten thousand times ten thousand summers, and ten thousand times ten thousand purple autumns, with all their largesses of fruit and flowers and benison, for the sustenance and the nutrition of men; then lost among the clouds, where, indeed, he seems to be disporting himself in painting a thousand academies by one look of his eyes; see how he fills the clouds and seems to shape them, or fall into their shape, making them burn and sparkle and glitter, and invests them with unimagined and untransferable colours; a marvellous, glorious sight! Who could not uncover his head in presence of such glory, and say, Surely this is the gate at least that opens upon the palaces of God. To worship nature would seem in certain stages of development to be right. God made it; God made the green grass and the blushing flower; the great hills, stairways to heights which man never scaled; God made the valleys and the mountains; and what are these fountains saying to the hearing ear? Only the true listener can tell; the vulgar man hears nothing in that splash of water, but the refined soul hears in it melody and song, music religious, and hint of other music that might please the ear of God. As we grow in wisdom, in capacity, in understanding, in sympathy, we close our eyes upon the universe, and say it is no more to us an image that should be sought unto for purposes of worship; but we see within, by a Divinely directed introspection, the true altar, the true sanctuary, the true centre of acceptable worship. Thus we grow from the natural to the spiritual, and when we have obtained the measure of our growth we say, "God is a Spirit"; if we still preserve the image, it is as we should preserve a symbol, that was helpful to us before we saw the thing signified. If our religion is in colour, form, aesthetic attitude and motion, our religion will surely come to nought; but if our piety live in eternity, if it feed itself upon. the almightiness and the grace of God, as shown in the Cross of Christ, then it will abide for ever. () People Abednego, Daniel, Meshach, Nebuchadnezzar, Obadiah, ShadrachPlaces Babylon, DuraTopics Bagpipe, Cornet, Ears, Faces, Falling, Fell, Flute, Gold, Golden, Harp, Hearing, Horn, Image, Instruments, Kind, Kinds, Language, Languages, Lute, Lyre, Music, Musick, Nations, Nebuchadnezzar, Nebuchadnez'zar, Obeisance, Peoples, Pipe, Psaltery, Raised, Sackbut, Sambuca, Sorts, Trigon, Voice, Worship, Worshiped, Worshipped, ZitherOutline 1. Nebuchadnezzar dedicates a golden image in Dura.
3. They being threatened, make a good confession.
8. Shadrach, Meshach, and Abednego are accused for not worshipping the image.
19. They are cast into the furnace,
24. from which God delivers them.
28. Nebuchadnezzar seeing the miracle blesses God, and advances them.
Dictionary of Bible Themes Daniel 3:7 4654 horn
5314 flute
5332 harp
5400 lyre
5420 music
8769 idolatry, in OT Daniel 3:1-7 5849 exaltation Daniel 3:1-12 5541 society, negative Daniel 3:4-7 4333 gold
5420 music
8748 false religion Daniel 3:4-15 5421 musical instruments Library Harmless Fires
'Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then they brought these men before the king. 14. Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abed-nego, do not ye serve my gods, nor worship the golden image which I have set up? 15. Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have …
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3:21-22. The Anvil of Experience: knowledge only through experience--the Fourth, Daniel 3:25.--three Hebrews, Daniel 3.--Babylonian premier, Daniel 6:16-23.--George Mueller--Jesus made perfect through experience, Hebrews 2:10. 5:8, 9. 7:28, l.c.--all our experiences, Hebrews 2:14-18. Philippians 2:7. Hebrews 4:15, except through sin, Hebrews 4:15, l.c. 7:26. 2 Corinthians 5:21, f.c. 1 Peter 2:22. 1 John 3:5, l.c.--Jesus' suffering, Philippians 2:6-8. Hebrews 2:9, 17, 18. 4:15. His obedience, Luke …
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IF YOU READ the second chapter of the Book of Daniel, you will think that Nebuchadnezzar was not far from the kingdom. His dream had troubled him; but Daniel had explained it. Then the king made this confession to Daniel, "Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret." He acknowledged that Jehovah, the God of the Jews, was the greatest of gods, and was a great interpreter of secrets; and yet in a short time …
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DANIEL iii. 16, 17, 18. O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; and He will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. We read this morning, instead of the Te Deum, the Song of the Three Children, beginning, 'Oh all ye works of the Lord, bless ye the Lord: praise …
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…
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The LORD , whom ye seek, shall suddenly come to His temple; even the messenger of the covenant in whom ye delight: Behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiner's fire, and like a fuller's soap, -- and he shall purify the sons of Levi -- that they may offer unto the LORD an offering in righteousness. W hereunto shall we liken the people of this generation? and to what are they like? (Luke 7:31) …
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Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not …
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The Disciple,--What is the meaning and purpose of the cross, and why do pain and suffering exist in the world? The Master,--1. The cross is the key to heaven. At the moment when by My baptism I took the cross upon My shoulders for the sake of sinners, heaven was opened, and by means of My thirty-three years bearing of the cross and by death upon it, heaven, which by reason of sin was closed to believers, was for ever opened to them. Now as soon as believers take up their cross and follow Me they …
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[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it …
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FRAGRANT SPICES FROM THE MOUNTAINS OF MYRRH. HOW marvellous are these words! "Thou art all fair, My love; there is no spot in thee." The glorious Bridegroom is charmed with His spouse, and sings soft canticles of admiration. When the bride extols her Lord there is no wonder, for He deserves it well, and in Him there is room for praise without possibility of flattery. But does He who is wiser than Solomon condescend to praise this sunburnt Shulamite? Tis even so, for these are His own words, and were …
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Daniel is called a prophet in the New Testament (Matt. xxiv. 15). In the Hebrew Bible, however, the book called by his name appears not among the prophets, but among "the writings," between Esther and Ezra. The Greek version placed it between the major and the minor prophets, and this has determined its position in modern versions. The book is both like and unlike the prophetic books. It is like them in its passionate belief in the overruling Providence of God and in the sure consummation of His …
John Edgar McFadyen—Introduction to the Old Testament Links Daniel 3:7 NIV
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