DANIEL CHAPTER THREE Part 4 – Bro. David Rice

DANIEL CHAPTER THREE [Part 4] – By Bro. David Rice

THE FIERY FURNACE

“Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon” (Daniel 3:1).

Idolatry was pervasive in ancient times. Having established himself at the head of an empire, Nebuchadnezzar awed his subjects with an imposing image. The image was perhaps 3/4 the size of the statue of liberty in New York Harbour, but costlier, being “an image of gold” [Dan. 3:1] – evidently covered with a gold veneer which would be radiant in the daylight.

However, unlike the famous statue in New York Harbour which is a symbol of liberty for the human race, liberty acquired through the influence and respect of Christian principles, this image was explicitly intended as an object of pagan worship.

This would pose a problem of conscience for the three Hebrews who are the heroes of this chapter. As we will see, the experience also forms an illustration of the testing the Lord’s people have gone through in the few centuries since Reformation times.

THE PLAIN OF DURA

The Plain of Dura was the location, and we might envision an expansive plain far removed from the city – but such a location is unlikely. The ones commanded to worship at this image were the nobles of the empire. Both they and the king would be at Babylon, and the “Plain of Dura” [Dan. 3:1b] should be nearby.

“Dur is the name for ‘wall,’ and the letter ‘a’ at the end of the word is the article ‘the’ in Aramaic. So translating this phrase directly, instead of leaving it as an unknown place name, indicates that Nebuchadnezzar set up his image on ‘the plain of the wall.’ ”1 Two major walls surrounded Babylon, “an inner walls a mile long on each side … Later Nebuchadnezzar added an outer wall several miles long that extended to the east bank of the Euphrates River and around the city. In Nebuchadnezzar’s time, Babylonian engineers and builders had not yet filled this area … the open area served as a parade ground for the army … this large open space between the two walls could properly be called the plain of the wall, or the plain of Dura”1 {(1) Daniel, by William Shea, pages 70-72.}

THE GOLDEN IMAGE

The dream of Nebuchadnezzar recorded in chapter two speaks of an image of four metals, which Daniel interpreted to mean four kingdoms. Babylon was the Head of Gold, and three more empires would follow before yielding to the Kingdom of Christ in the distant future. Possibly Nebuchadnezzar thought of this when making his image, but covered it only with gold as though to suggest, or hope, that his kingdom would endure.

The height was 60 cubits, the breadth 6 cubits. Both numbers are consistent with the sexagesimal number system used by the Babylonians that is, a base 60 system. (Today a base 10 system is customary, but we still divide an hour into 60 minutes, and a circle into 6 x 60 degrees, from the Babylonian system.)

These figures yield a ratio of height to width of 10 to 1, which would be a very narrow image relative to the height. “Yet the ancients depicted their gods exactly this way. The figurines of Baal that come mainly from Syria and Palestine are good examples … so for Nebuchadnezzar to make a statue with these proportions would not have been unusual.”1 {(1) Daniel, by William Shea, pages 70-72.}

Probably the image was a representation of Marduk, the national god of Babylon. Nebuchadnezzar’s son and successor was also named for this god. The common version rendering of his name is “Evil-Merodach” (2 Kings 25:27), but the transliteration from the Babylonian is usually given as Amel-Marduk.

60 x 6

These dimensions, when summed, yield the number 66 as a representation of this image. Students of prophecy will at once remember the use of a similar number, 666, in Revelation 13:18, the number of the “Beast” – which represents Papacy – which for so many centuries persecuted the saints of God. “It was given unto him to make war with the saints, and to overcome them … he opened his mouth in blasphemy against God … power was given unto him to continue 42 months” (Revelation 13:7, 6, 5).

This period of 42 months appears also in Revelation 11:2 as the period of persecution of the saints. Using 30 days per month, 42 months yields 1260 days – the exact number reported in Revelation 11:3 and 12:6 [Rev. 11:3; 12:6]. Applying the prophetic measure of a day for a year, so often attested in scripture, produces a period of 1260 years during which Papacy ruled over God’s people. Bible Students identify this period with Papacy’s rule from Rome between 539 and 1799.2 {(2) See Studies in the Scriptures, Volume 3, Thy Kingdom Come, pages 68 to 82.}

The rise of Papacy is depicted in Revelation 13:1-3. The “deadly wound” of verse three [Rev. 13:3] was the wound applied to Rome when the Vandals sacked Rome in 476 AD. A century and a half earlier, Constantine had moved the seat of the empire eastward to his new city Constantinople in Thrace, on the shores of the Bosphorus, which today separates Turkey from mainland Europe. Thus Rome would have faded from the scene as a world power, had it not been for the resurgence of the city as the bastion of Papacy. Thus was the wound “healed … and all the world wondered (marvelled) after the beast (Papacy)” (Revelation 13:3).

Generally, a “beast” represents a government, as in the vision of Daniel 7, mentioned in our February [2006 Faithbuilders Fellowship] issue. Papacy is here called a “beast” because, although it was a religious system, it exercised political power, so much so that it was the ultimate authority for conferring the right of kings to rule, during the days of their power.

But another such “beast” would rise again. This is prophesied in Revelation 13:11, “I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.” This power may have seemed more benign [or gentle] – like a lamb – but it spoke as a mighty kingdom, symbolized by a dragon. This was the English Church, formed by King Henry VIII for personal and political reasons (rather than religious reasons). He became the nominal head of the Church. Thus he united the power of State and Church together, as Papacy had done.

This Church of England was introduced in stages from 1529 to 1534 [AD] at the advice of two new advisors to the throne, Thomas Cranmer and Thomas Cromwell, who were sympathetic to the ideas then recently circulated by Martin Luther of Germany, in resistance to Papacy.

The laity in the churches would not distinguish much of a change in the services, except for the use of the English Bible. “In 1539, Henry reaffirmed his commitment to Catholic practice by passing into law the Six Articles. These articles affirmed the transubstantiation of the Eucharist (that is, that the Eucharist was mystically transformed into the body and blood of Christ), confession, private masses, celibate vows, and the sanctity of the Eucharistic cup. The only substantive change Henry made merely involved the head of the church. The English church, however, would radically change under Henry’s successor, Edward VI” (ruled 1547-1553).3 {[A](3) www.wsu.edu/~dee/REFORM/ENGLAND.HTM}

The new Church of England would rule spiritually wherever the British Empire expanded, and its most expansive years lay ahead of it. Much of the world would fall under its control, at least nominally, and thus this second great system was very much like the original Beast, Papacy – namely, a religious system mixed with political control.

There is more to say regarding Chapter 13 of Revelation – we will cover it sometime later. For now, it is sufficient to note that following Papacy, whose number is 666, would come other systems of spiritual control to which the Lord’s people would be expected to submit if they would be recognized as Christians with full rights of interchange in the spiritual marketplace (see Revelation 13:16, 17).

If Papacy is represented by the number 666, may not this second system, which formed an “image” of spiritual worship, be represented by the lesser number, 66? May not the image on the Plain of Dura represent this further persecuting force, which arose in the footsteps of the Reformation? [B]In this case, just as we saw in our last issue that Daniel chapter two pictures Papacy in the iron-clay mixture of the feet, so Daniel chapter three represents the secondary persecuting forces which arose after the Reformation, but still exercised a broad and powerful influence against the saints.

THE THREE HEBREWS

Shadrach, Meshach, and Abednego, were in a difficult situation. Nebuchadnezzar expected all the nobles and rulers to bow to this image in worship (compare Revelation 13:15). In about the year 594 BC, 11 years after the deportation of Daniel and these Hebrews to Babylon, there had been a rebellion against Nebuchadnezzar in his own city, Babylon, which he put down with difficulty, and evidently with customary retribution.4 {(4) In the tenth year the king of Akkad (Babylon) was in his own land; from the month of Kislev [Nov-Dec] to the month of Tebet [Dec-Jan] there was rebellion in Akkad … with arms he slew many of his own army. (Chronicles of Chaldean Kings, Donald Wiseman, 1961).} The episode in Daniel chapter three may have been in part to secure his officials with oaths of allegiance [or loyalty], as represented in their obeisance [or respect] to the image.5 {(5) This interesting connection is from William Shea, in Daniel, referenced in footnote (1). Daniel does not give us the year of the image episode, so the connection is not sure, but it is feasible.}

The Three Hebrews in a Fiery Furnace

The command for this obeisance is recorded in verse 2 [Dan. 3:2]. It included the “princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.” Since Daniel 2:49 immediately precedes this episode with the notice of the promotion of the three Hebrews “over the affairs of the province of Babylon,” they were specifically included.

Daniel himself is not mentioned, and was presumably away on business of state at the time. This would have left his Hebrew companions deprived of his intervention. It also means Daniel escaped this particular test, but there would come another time, a generation later, when he alone would be singled out as a target of his enemies,6 {(6) The episode is recorded in chapter six, after the Persians had taken Babylon. Daniel was consigned to the den of lions.} and would withstand the test as nobly as his three friends did here. The prophet Ezekiel probably had been deported to Babylon by this time also, but he and the mass of Jewish refugees who came with him were not in responsible posts of government, and thus were not included in the command to bow to the image.

MUSICAL INSTRUMENTS

At the auspicious moment, a herald declared that at the sound of various musical instruments, all in attendance must “fall down and worship the golden image that Nebuchadnezzar the king hath set up” (verse 4) [Dan. 3:4]. The instruments are itemized cornet, flute, harp, sackbut, psaltery, dulcimer. Of these six items, three have names which are drawn from the Greek language. “The Greek instruments in these verses are: the ‘harp’ (qithros from the Greek kitharis), the ‘psaltry’ (pesanterin from the Greek psalterion), and the ‘dulcimer’ (sumponeyah from the Greek symphonia).”7 {[C](7) Evidences Relating to the Date of the Book of Daniel, David Conklin, 2004, www.tektonics.org/guest/danielblast.html.}

This has led some critics to suppose these words evidence that the book was written during the Grecian Empire. However, these charges have been soundly answered. “The presence of Greek words has long been demonstrated by ‘an avalanche of evidence’ to have entered into ‘the Semitic milieu long before the sixth century BC.’ ”7 {[C](7) Evidences Relating to the Date of the Book of Daniel, David Conklin, 2004, www.tektonics.org/guest/danielblast.html.} Indeed, if the book was composed at the time charged by the critics, the presence of only three words of Grecian influence would be inexplicable, for after the conquests of Alexander the Great, Greek became the “lingua franca” [or common language of communication] of the ancient near east.

Much of the book of Daniel was written in Aramaic, which was the “lingua franca” of the ancient middle east during the time of the Babylonian empire. The Aramaic portions include all of the book from Daniel 2:4 onward, except for Daniel 7:28 and 8:1 [Dan. 7:28; 8:1]. The non-Aramaic portions are in Hebrew, and the two languages are related. Studies of the Aramaic lead some researchers to affirm that the book could not postdate 300 BC, and that the Aramaic “appears to be of Eastern type.”8 {(8) Same reference as note 7, but sections 24, 25.} These conclusions are consistent with Daniel’s authorship in the 6th century BC in Babylon.

THE THREAT

The command of the herald was complete with an announcement of the penalty for non-compliance. “Whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace” (verse 6) [Dan. 3:6].

Babylon was built with millions of burned bricks, and it is likely the furnace mentioned was used for the firing of large amounts of brick. Some describe these as large bee-hive shaped kilns with an opening at the top, and a side door for inserting and withdrawing the bricks. The three Hebrews would have been familiar with the furnace, and knew the king did not threaten in vain.

Naturally the crowd complied except – for the three Hebrews. Perhaps in so large a crowd they might have escaped the attention of the King. But “certain Chaldeans came near, and accused the Jews” (verse 8) [Dan. 3:8]. Probably the advancement of these foreigners, Jews, over the native Chaldeans, disposed them to jealousy and abetted their desire to mark the offenders. Indeed, this is the form and spirit of accusation. It is not a casual observation or remark, but a motivated, often public, and spirited attack launched on a pretext which appears suitable to sway minds and carry the hour. In this there is no trace of the godly qualities of love, kindness, or mercy.

When the charge was brought to the king, he was angry. Probably this was enhanced by knowing he had wonderfully advanced these very Hebrews, a favour which they seemed to despise by their refusal to obey. Yet at the same time there was something which probably passed for mercy, as Nebuchadnezzar considered it. Rather than condemn them immediately, he allowed them another opportunity, perhaps out of his respect for the conscientious service they had rendered in the past. [Dan. 3:12-15]

The three Hebrews declined the opportunity without hesitation. They declared they were not anxious about the issue, but firm in their decision. If it pleased God to deliver them from punishment, they knew He could. But if He chose to let them suffer further for their faith, they would die for their conscience. [Dan. 3:16-18]

To Nebuchadnezzar this was an added insult, and that in full view of the gathered nobles of state. He was “full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego” (verse 19) [Dan. 3:19]. They were consigned to the furnace, which was heated seven times hotter than usual. So urgent was the decree, and so hot the furnace, that the men who cast the Hebrews into the fire were themselves killed by the heat. [Dan. 3:19-22]

But as the king gazed through the opening, amazed, he saw not only three, but four persons walking in the flame, uninjured, “and the form of the fourth is like the Son of God” (verse 25) [Dan. 3:24-25]. Clearly an angel of God was protecting them, and he had materialized a form calculated to deepen the impression upon the observers that a messenger from God was protecting the Hebrews.

They were called out of the fire. Not so much as a hair of their heads was singed, not even the smell of smoke lingered upon them. What would he do now? A man of viler character might have remanded them to prison or some other punishment. But Nebuchadnezzar – even in the presence of so many nobles – instead decreed the Truth, implicitly recognizing that he had erred. [Dan. 3:26-28]

Do we as well? When Truth comes to us clearly, explicitly, from either experience or the Word of God, do we receive it with honesty? The Pharisees did not. The Herodian’s did not. The Sadducees did not. When Christ raised Lazarus from the dead, they conspired to rid themselves of the menace, and even of the evidence. “From that day forth they took counsel for to put (Jesus) to death … (and) consulted that they might put Lazarus also to death, because that by reason of him many of the Jews … believed on Jesus” (John 11:53; 12:10, 11).

Nebuchadnezzar was not a converted man. But he was an honest man. He commended the Hebrews for their stand, and decreed publicly that no one in his realm “speak anything amiss against the God of Shadrach, Meshach, and Abednego,” on peril of death, “because there is no other God that can deliver after this sort.” [Dan. 3:29] Notice – “no other God” – not even Marduk, whose image he had raised.

The King then put substance to his commendation, and “promoted Shadrach, Meshach, and Abednego, in the province of Babylon” (verse 30) [Dan. 3:30], evidently even higher than they had been at the end of chapter two. Surely, if these men of noble spirit stood for conscience at the peril of their lives, they would be trustworthy.

A REMARKABLE EXPERIENCE

It was a remarkable experience. But remember, this was placed on record for our edification and emulation. We should exercise our conscience as these men exercised theirs – not mindful of earthly gain or prospects or even life, when conscience toward God is at issue.

Remember that this episode, refusing to bow before the image, is a type, or picture, or illustration, picked up in Revelation chapter 13, of the refusal of the saints of God to bow to sectarian worship which they see to be against the true worship of God. If we follow these precepts, we will have honour from the King of Heaven. Then we shall be promoted during the Millennium to reign with Christ over all the world (Revelation 20:6).

– By Br. David Rice – From Faithbuilders Fellowship, March 2006.

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Good subject.

• {(3) www.wsu.edu/~dee/REFORM/ENGLAND.HTM} – This link is not working now. However, general websites carry these details. Refer https://anglicanhistory.org/reformation/henry/sixarticles.html.
• In this case, just as we saw in our last issue that Daniel chapter two pictures Papacy in the iron-clay mixture of the feet – Refer “Daniel Chapter Two” From Faithbuilders Fellowship, February 2006 by Bro. David Rice.
• {(7) Evidences Relating to the Date of the Book of Daniel, David Conklin, 2004, www.tektonics.org/guest/danielblast.html} – The link is not working now. However, the book is available from other internet websites. Refer https://www.666man.net/Dating_the_Book_of_Daniel_by_David_Conklin.html.