Daniel 3:22
The king's command was so urgent and the furnace so hot that the fiery flames killed the men who carried up Shadrach, Meshach, and Abednego.
Sermons
The Brief Reign of ViolenceJ.D. Davies Daniel 3:19-23
The Saviour in the FireH.T. Robjohns Daniel 3:19-27
In the Fiery FurnaceOutlines by a London MinisterDaniel 3:19-28
Religious PersecutionJohn Cumming, D. D.Daniel 3:19-28
The Fiery FurnaceAlfred W. Moment.Daniel 3:19-28














The form of the fourth (ver. 3). A sketch of the further developments of the history will well introduce the following topics.

I. THE SAVIOUR OF THE KING'S IMAGINATION. "Like unto a son of the gods." The king was certainly not acquainted with the Hebrew doctrine of the Messiah, and even if he were, the appellation, "Son of God," would not be familiar to him. The deliverer to him was perhaps an angel, but surely a visitant from the unseen.

II. THE REAL DELIVERER. "The Angel of Jehovah," the Angel-God of the Old Testament, the Lord Jesus, in those temporary and special epiphanies which preceded the great Epiphany of the Incarnation. This "coming down to deliver" does not stand alone. Therefore the other emergences out of eternity into time of the Lord should throw light on this; e.g. two appearances to Hagar (Genesis 16; Genesis 21:19-21). Two in the life of Abraham (Genesis 17, 19, 22). Several instances in the history of Jacob (Genesis 28:10-22; Genesis 31:11-13; Genesis 32:24-32; Genesis 48:15, 16). At the burning bush (Exodus 3.; seq. also Exodus 23:20-25; Exodus 13:20-22; Exodus 14:19, 20; Exodus 40:33-35; 1 Kings 8:10, 11; 2 Chronicles 7:1-3). The same august Personage was at Sinai (comp. Exodus 24. and Exodus 33:11-20 with Galatians 3:19). Several manifestations, too, in the desert-life of Israel (Exodus 16:10; Numbers 12:5; Numbers 14:1-21; Numbers 16:19, 42; Numbers 20:6; Exodus 33:3). So in the life of Joshua (Joshua 5:13; Joshua 6:5). See further epiphanies in Judges 2:1-5; Judges 6:11-24; Judges 13.; 1 Kings 8:9-11, Isaiah 63:8, 9. (On the significance of these passages, see 'Mediatorial Sovereignty,' by George Steward, vol. 1. pp. 111-137; Dr. Pye Smith, 'First Lines of Christian Theology,' pp. 248-251.) "The Angel of Jehovah" is none other than Jehovah himself manifested in the Person of the Lord Jesus. The doctrine of the Trinity the only adequate explanation. What Robert Hall said of the Divine Being is sirikingly true of the doctrine of the Trinity: "Inexplicable itself, it explains all besides; it casts a clearness upon every question, accounts for every phenomenon, solves every problem, illumines every depth, and renders the whole mystery of evidence as perfectly simple as it is otherwise perfectly unintelligible, whilst itself remains an impenetrable obscurity." The following are reasons for believing that the Lord Jesus was present in this fire:

1. It was antecedently probable that he would be. Taking into account antecedent appearances, observe the time of the Captivity was a critical epoch in the history of the kingdom of God; the place - Babylonia grand theatre for the manifestation of the Divine. Evil clashed with conscience. The faithful there were helpless. It was for Christ to deliver.

2. It would fulfil a promise a thousand years old (Leviticus 26:14-44).

3. The moral effect of the epiphany would be great - on Jews, heathens; all to the end of time.

III. THE SAME SAVIOUR NOW.

1. The Lord Jesus can be present with us in the fire of our trouble. This depends on whether we give him welcome or not. He waits to come in unto us in our sorrows. Different is the intensity el the fire with different saints, with the same at various times.

2. His presence is relief.

3. Will be ultimate deliverance and perfected salvation. - R.

Then Nebuchadnezzar, the king, sent to gather together the princes, the governors.
Society, the union of the many for the interest of all, seems ever to have been a principal object of God's care and protection. His providence, in the order of nature, is manifestly directed to gather men together, to bind them to one another by the powerful bonds of mutual responsibility, and by the ineffaceable sentiments of justice and humanity. In the revealed or written law God has caused religion and society to advance together. He has, in a manner, amalgamated them with each other. In defining our obligations with respect to Himself, He has defined our mutual engagements towards each other. All the precepts of the decalogue tend to the general utility of mankind. The object of the Gospel is to make of all the inhabitants of the world but one single people — of that people but one family; and to imbue that family with but one single aspiration: "Holy Father, keep through Thine own name those whom Thou hast given Me, that they may be one as We are." And we may assert of Jesus Christ in reference to Society, what He asserted of Himself in reference to the ancient law, that He "did not come to destroy, but to fulfil." In fact, the intercourse which we carry on among ourselves gives birth to four descriptions of duty essential to the happiness of mankind, and to the tranquility of the social condition. Political duties, which are the foundations of society; magisterial duties, which are its security; charitable duties, which are its bonds; conventional duties, which are its elegancies. Now, it is religion alone that enforces and sanctifies those duties, and, therefore, it alone really protects the interests of society. Now, the error of all others prejudicial to society, and nevertheless an error which is very common, is to imagine that the various conditions existing in the world are no more than the result of chance or of necessity — that it is not necessary to refer to Divine wisdom for the explanation of the fact, that our wants once ascertained, it is perfectly natural that we should seek in the industry of others for those resources we cannot discover in ourselves — that this exchange of services has produced that variety of conditions into which society is divided — and that independently of Providence, nature has conferred authority upon the father of a family, strength given rule to kings, adulation created the influence of the great, the public safety suggested the office of the magistrate, luxury and appetite have been the parents of all the elegant arts. Would a father (and this is the title by which He delights to be called) forget his children, and leave their future prospects uncertain and wavering? No; and, therefore, religion displays to us His providence directed to abundantly supplying our wants and even luxuries. And how? Why, by means of that variety of social conditions, of which He alone is the Author. For what other Being than He, who from the discord of the elements called forth the harmony of the universe, could bind together and incorporate so many opposing influences, and direct them towards one only end? What other Being than He, who by means of a few grains of sand arrests the fury of the waves, could discipline so many furious passions, and fix the invisible limits which they cannot pass? Nevertheless, I cannot deny that there is a specious objection often urged to this fundamental truth; and that is, the great inequality of conditions among mankind. "Wherefore," it may be said, "wherefore is it that of the same clay are fashioned vessels of honour and vessels of dishonour? Why that immense distance that separates one man from another? Why so many enjoyments and so much liberty on the one hand, and so many privations and so much bondage on the other? Is God an accepter of persons?" What do you require Him to do? That He should establish complete equality amongst us? Let us suppose that He has done so, and nosy mark the consequences. We are all equally independent, equally powerful, equally great, equally rich. And now tell us of what advantage would that independence be to us. Should we be competent to supply all our own requirements, and should we have no need to apply to others to assist us in our necessity? Of what advantage would our power be to us? To what use could we apply it? Of what advantage would our grandeur be to us? Would it attract towards us one single particle of homage or of respect? Of what advantage would our riches be to us? how could we employ them? That complete equality once established even, would it last long? Would our ambition continue to be satisfied? Would it patiently endure so many equals? Would it not aspire to domination? And what restraint would be applicable to control it? We should all be rivals, and continually in a state of civil war. That complete equality once established, who amongst us would undertake to cultivate the ground, to supply the most pressing wants, to procure the ordinary necessaries of life? What law, what authority would there be to compel us to do so? We should perish in consequence of our greatness and abundance; we should obtain nothing but worthless superfluities while we were requiring actual food and shelter. In short, to make men all equally fortunate is but another term for rendering them all equally wretched. There must be a head of a state, that the state may escape the infliction of many tyrants; there must be great men, "princes and governors," to protect the weak; there must be warriors "and captains," to defend the country; there must be magistrates, "judges," "counsellors, and sheriffs," to prevent injustice, and to punish crime; there must be the rich, "the treasurers," to employ labour and to reward it; there must be the poor and needy, that the inconveniences which poverty entails may serve as a spur to indolence and a warning to sloth. Society rests upon these different states as upon buttresses that support it. Now, it would be perfectly superfluous in me to prove to you that labour is the condition on which society exists — that in certain respects even political commotions themselves are less dangerous than apathy and sloth — that happiness consists in the mutual understanding which should exist between various classes, who, acting in concert, and depending upon each other for an interchange of good offices, meet together by different roads which converge towards the same centre. Well, it is religion alone which imparts a true impetus to that activity, by the peculiar stress it lays upon the conscientious discharge of the various social duties — duties so peculiar to each separate condition, that every individual is required personally to fulfil them — so essential, that they will hold the foremost place in the examination, which at the last great day the Sovereign Judge will institute — so indispensable, that their absence implies an absence of piety as well, since "without holiness no man shall see the Lord." Does human policy watch as carefully over the interests of society? Does it rise up to protest with equal sternness against those indifferent spectators who reap abundantly in the field wherein they have not sown? Of the vast multitude of men of whom society is composed, how few serve it from other motives than ambition or emolument! The love of glory urges on the former, the thirst of riches influences the latter. Fortunately nature condemns from their very birth the greater number to struggle and to toil. And now observe the distinguishing glory of our holy faith. Not content with enjoining the fulfilment of the various social duties, it sets forth as well the manner in which those duties should be fulfilled. Is it no service to society that religion enjoins that the duties of the state be discharged with intelligence?" Abound in knowledge and in all diligence." And who can fail to feel how fatal to the interests of society would be the influence of those in power if destitute of the necessary knowledge? If they be warriors, in spite of their valour and intrepidity, to what dangers would they not expose their country? Or is it no service to society that religion enjoins that the duties of the state be discharged with decorum? "Study to be quiet, and to do your own business, and to work with your own hands, that ye may walk honestly towards them that are without." Or does religion confer no benefit on society when it enjoins, that the motive of action when we are serving our fellow-men should be a desire to please God — "not slothful in business, fervent in spirit, serving the Lord?" No other motive would be pure enough nor noble enough to elevate us above human considerations and our own self-interest. Were Christianity universally practised even there only where it is professed — were all mankind to regulate their conduct by the maxims of the Gospel, and careful to be guided by heavenly motives only; with God over all disposing everything according to His wisdom, regulating everything by His will, animating everything by His Spirit, enriching everything by His liberality, sanctifying everything by His grace, sustaining everything by His power — at the sight of a state of society like this, who would not be tempted to exclaim with Balaam, as he contemplated the camp of Israel, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel?"

(J. Jessopp, M.A.)

People
Abednego, Daniel, Meshach, Nebuchadnezzar, Obadiah, Shadrach
Places
Babylon, Dura
Topics
Abednego, Abed'nego, Abed-nego, Burned, Carried, Command, Commandment, Death, Exceeding, Exceedingly, Extremely, Fire, Flame, Flames, Forasmuch, Furnace, Heat, Heated, Hot, Killed, King's, Meshach, Order, Peremptory, Reason, Rigorous, Shadrach, Slew, Soldiers, Spark, Strict, Urgent
Outline
1. Nebuchadnezzar dedicates a golden image in Dura.
3. They being threatened, make a good confession.
8. Shadrach, Meshach, and Abednego are accused for not worshipping the image.
19. They are cast into the furnace,
24. from which God delivers them.
28. Nebuchadnezzar seeing the miracle blesses God, and advances them.

Dictionary of Bible Themes
Daniel 3:22

     4829   heat
     8489   urgency

Daniel 3:8-23

     7515   anti-semitism

Daniel 3:16-27

     8027   faith, testing of

Daniel 3:19-27

     1416   miracles, nature of

Daniel 3:20-22

     5544   soldiers

Library
Harmless Fires
'Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then they brought these men before the king. 14. Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abed-nego, do not ye serve my gods, nor worship the golden image which I have set up? 15. Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have
Alexander Maclaren—Expositions of Holy Scripture

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

Three Names High on the Muster-Roll
IF YOU READ the second chapter of the Book of Daniel, you will think that Nebuchadnezzar was not far from the kingdom. His dream had troubled him; but Daniel had explained it. Then the king made this confession to Daniel, "Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret." He acknowledged that Jehovah, the God of the Jews, was the greatest of gods, and was a great interpreter of secrets; and yet in a short time
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Song of the Three Children
DANIEL iii. 16, 17, 18. O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; and He will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. We read this morning, instead of the Te Deum, the Song of the Three Children, beginning, 'Oh all ye works of the Lord, bless ye the Lord: praise
Charles Kingsley—The Good News of God

The Power and Triumph of Faith. Dan 3:06

John Newton—Olney Hymns

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

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not
Thomas Watson—The Ten Commandments

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

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

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

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

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

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