“But I See Four Men”—Daniel 3:1-30
Nebuchadnezzar saw with his own eyes that either the Lord or an angel was present with the faithful servants of YHWH. “But I see four men.” Nebuchadnezzar is right. There is always a fourth man with us. Even if we cannot see his presence.
Nebuchadnezzar Makes Good on His Promise
After Daniel interpreted the king’s frightening dream, Nebuchadnezzar was greatly relieved. In fact, the king was so thankful to Daniel that he acknowledged his young Hebrew servant’s God as “God of gods and Lord of kings, and a revealer of mysteries.” The Babylonian king even made good on his promise to reward anyone who could interpret his dream. He “gave Daniel high honors and many great gifts, and made him ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon” (Daniel 2:48).
Daniel remained in service to the royal court until his death about 538 BC–living well into his eighties. But while Daniel remained a trusted court advisor to both Babylonian and subsequent Persian officials, his three Hebrew friends, Shadrach, Meshach, and Abednego, were serving elsewhere as high officials in the province of Babylon–a favor which Nebuchadnezzar granted to Daniel on their behalf. Although Nebuchadnezzar offered high praise to YHWH because he revealed the meaning of the dream to his servant Daniel (as recounted in chapter 2), it will become clear that the Babylonian king never gave up his pagan ways. He soon erected a golden statue and demanded that his subjects worship it. This strange demand is a mix of an over-inflated royal ego, ancient near-eastern power politics, combined with pagan religion. Once again, Daniel’s friends’ lives are in danger. This time Daniel will not rescue them but YHWH will, in what amounts to the next round in the on-going conflict between YHWH and the idols of Babylon.
YHWH Against the Idols
As believers in YHWH, Daniel’s three friends refuse to worship Nebuchadnezzar’s statue, believing this to be a violation of the first two commandments in the law given to Israel by YHWH–There are no Gods but YHWH, and YHWH’s people are not to worship idols. Upon learning that three of his own appointed officials refused to worship his statue–especially three men who were serving in this capacity as a favor to Daniel–Nebuchadnezzar erupts in his characteristic rage and fury. The king demands the execution of these rebellious Hebrew officials–just as he had ordered previously with his court magicians. Yet, Shadrach, Meshach, and Abednego will be spared again, only this by far more dramatic and miraculous means.
This passage (Daniel 3) is one of the most famous of the so-called “Bible stories” (along with “Daniel in the lion’s den”) which Christian children are taught, and which few forget because of the nature of the story, its ability to capture a child’s imagination, and because of the sing-songy names of Shadrach, Meshach, and Abednego. But Bible stories often miss the main redemptive-historical point of the original event, which is in this case, the conflict between YHWH and the idols. The conflict is evident in the difficult struggle faced by YHWH’s faithful servants in exile, who are under tremendous pressure from a pagan king who threatens their lives if they refuse to renounce their faith in YHWH. The alternative is death and martyrdom.
As we continue our study of Daniel we come to an episode which reflects the struggle of Hebrew exiles living in Babylon now living under the heavy hand of the tyrannical king Nebuchadnezzar. Commanded by YHWH to live their lives to the fullest during their exile (cf. Jeremiah 29:1-9), this includes serving in the government of the nation which was bringing havoc upon their own people (Israel). But YHWH’s people are to worship and serve him only throughout their time away from the promised land. Nebuchadnezzar, however, now demands that all his subjects worship a newly-erected golden statue–an edict which includes all the exiled Hebrews in Babylon. Nebuchadnezzar’s order also included the rulers throughout his entire kingdom, likely extending to the Jewish vassal king back in Judah (Zedekiah). In any case, the act of bowing before such a statue would have been an extreme violation of a Jew’s conscience, and an act of open disobedience to YHWH’s commands.
The Image of Gold
As we turn to the thirty verses of Daniel 3, the scene is set in the opening verse for all that follows. “Then king Nebuchadnezzar made an image of gold, whose height was sixty cubits and its breadth six cubits. He set it up on the plain of Dura, in the province of Babylon.” Ironically, the golden statue was quite possibly inspired by the previous vision which YHWH had given him of a giant and terrifying metal statue with a head of gold–which Daniel identified as Nebuchadnezzar and his kingdom (as recounted in chapter 2).
There is the very real possibility that the king ordered this statue built as a result, with a date of completion likely around December 594 or January 593 (a number of years after Daniel interpreted the dream). Based upon the dimensions given, the statue was nine feet wide, and some ninety feet high, shaped like an obelisk, with images of Nebuchadnezzar and his “gods” likely depicted on each of the four sides. The statue was about the same height as the highest palms which dominated the fertile landscape. Only the famous Greek statue, the “Colossus of Rhodes,” was taller.[1]
Zedekiah’s Rebellion Backfires
As recounted in Jeremiah 51:59-64, Zedekiah (who was then king of Judah) was forced to go to Babylon, perhaps to pay homage to Nebuchadnezzar’s statue, but then subsequently plotted a revolt against Nebuchadnezzar after being humiliated. By comparing the Babylonian Chronicles with the the Book of Jeremiah, it may indeed be the case that Zedekiah’s reaction to this forced pilgrimage and Jeremiah’s prophecy of Babylon’s eventual destruction (Jeremiah 27) motivated Judah and its current king, Zedekiah, to rebel against Babylon by making an alliance with the nations of Edom and several others.[2]
YHWH warned Judah not to do this through the prophet Jeremiah, because YHWH will deal with Babylon is his own time–he did not need Zedekiah’s help. It was this rebellion by Judah (led by Zedekiah), which prompted Nebuchadnezzar to sack Jerusalem and destroy the temple in 587. This is also why Nebuchadnezzar killed Zedekiah’s sons before blinding him, then forcibly removing him to Babylon. The events surrounding the golden statue as recounted in Daniel 3 reflect the larger world of ancient politics and royal power as Nebuchadnezzar was seeking some way to shore-up the loyalty of his vacillating vassal states. Making his subjects bow to a symbol of his power might just do the trick.
Although the building and erecting of such a statue has both religious and political ramifications, the focus of Daniel 3 falls squarely upon the religious. A universal religious confession (acknowledging or even worshiping the “gods” of Nebuchadnezzar) was one way to unify the king’s racially, culturally, and religiously diverse empire as is implied in verses 2-3.
Then King Nebuchadnezzar sent to gather the satraps, the prefects, and the governors, the counselors, the treasurers, the justices, the magistrates, and all the officials of the provinces to come to the dedication of the image that King Nebuchadnezzar had set up. Then the satraps, the prefects, and the governors, the counselors, the treasurers, the justices, the magistrates, and all the officials of the provinces gathered for the dedication of the image that King Nebuchadnezzar had set up. And they stood before the image that Nebuchadnezzar had set up.
All of Nebuchadnezzar’s subjects throughout his empire, including all government officials, were summoned to attend the dedication of the statue. As one commentator points out, “a contrasting theme is skillfully woven with the main theme throughout this chapter: the absolute and unthinking acceptance of polytheistic idolatry among most of the participants in the convocation.”[3] The willing acceptance of Babylonian religion by Nebuchadnezzar’s subjects is the backdrop as Shadrack, Meshach, and Abedngo represent the faithful Jewish exiles, refusing to comply with the king’s edict.
Nebuchadnezzar’s Gambit
In constructing such an image, Nebuchadnezzar sought to unite all of subjects under a joint affirmation of the “gods” of Babylon[4]–symbolized by the golden statue. To come to Babylon for the statue’s dedication (no small feat when travel was so difficult) and pay homage to it (by bowing before it) was an act which publicly demonstrated the loyalty of the king’s subjects (the vassals) to the watching king, who was suzerain over the bowee’s land and property.[5] This is power politics at its worst–if you are truly loyal to your suzerain and want his blessings, then you will come to Babylon and bow before my statue. If not, well then, the king knows where you and your people stand. He knows where you live and with whom you trade, and will respond accordingly. Zedekiah, Judah, Jerusalem, and all those taken in exile will pay that price–even though Zedekiah may have been one of those present for this ceremony.
In verses 4-6, Daniel describes the text of Nebuchadnezzar’s order to the assembled crowd.
And the herald proclaimed aloud, “You are commanded, O peoples, nations, and languages, that when you hear the sound of the horn, pipe, lyre, trigon, harp, bagpipe, and every kind of music, you are to fall down and worship the golden image that King Nebuchadnezzar has set up. And whoever does not fall down and worship shall immediately be cast into a burning fiery furnace.
The response from Nebuchadnezzar’s subjects is given in verse 7. “Therefore, as soon as all the peoples heard the sound of the horn, pipe, lyre, trigon, harp, bagpipe, and every kind of music, all the peoples, nations, and languages fell down and worshiped the golden image that King Nebuchadnezzar had set up.” As an aside, three instruments mentioned are Semitic in origin (horn/a ram’s horn, pipe/a shepherd’s flute, lyre/zither), three are Greek loanwords (trigon/a four-stringed harp of triangular shape, a simple harp, bagpipes/some sort of primitive instrument using a bellows). Furthermore, large charcoal furnaces were common throughout the land for the firing of ceramics and the making of bricks–the mention of these things support an early date (6th century BC) for the Book of Daniel.
However, at least three of the king’s subjects failed to attend the dedication of the statue and were quickly ratted out to Nebuchadnezzar by their coworkers. According to verses 8-12,
At that time certain Chaldeans came forward and maliciously accused the Jews. They declared to King Nebuchadnezzar, `O king, live forever! You, O king, have made a decree, that every man who hears the sound of the horn, pipe, lyre, trigon, harp, bagpipe, and every kind of music, shall fall down and worship the golden image. And whoever does not fall down and worship shall be cast into a burning fiery furnace. There are certain Jews whom you have appointed over the affairs of the province of Babylon: Shadrach, Meshach, and Abednego. These men, O king, pay no attention to you; they do not serve your gods or worship the golden image that you have set up.
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Spiritual Explosion—“My Eyes Have Seen the King”
When Isaiah was rocked and shaken by his complete unworthiness, he finally broke down and repented. Full surrender is the only way to recapture the power of the Spirit. Like Isaiah, we’ve been bought with a price, and we must surrender to our King’s will.
A desire to truly experience God runs deep within our veins. However, for most Christians, experiencing God is either elusive and frightening or impossible and improbable. But to the thirsty pilgrim, God’s presence is a wellspring of life. Do we fight for it, or let it fade away? Do we contend for a deeper walk with God, or complain about our life? Do we pursue God like never before, or postpone intimacy?
Psalm 85:6 is the prayer that unlocks the power: “Oh God, we are desperate for more of you. Will you revive us again so that we can rejoice and experience your power and presence in our lives” (paraphrase).
Filling an Empty Vessel
In Ephesians 5:8, Paul tells us to “be filled with the Spirit.” The filling of the Spirit is God’s work, but we must submit by emptying our vessel. There can be many subsequent fillings of the Spirit (cf. Acts 4:8 and Acts 13:9). However, you can’t fill something that is already full — full of self. We must repent of pride and renounce arrogance.
Isaiah 6 offers an incredible glimpse into this dynamic power and the possibility of truly experiencing God.
Isaiah describes the day that his wonderful experience took place. It was in the year that King Uzziah died. He would never forget that day, and you too will never forget the day when God radically fills you with His Spirit, or when you return to Him and experience the joy of your salvation again. It’s a true spiritual explosion.
Holy Ground Shakes
Isaiah said that he “saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple” (6:1). What a wonderful picture of His majesty and His power. The size of the train on a robe would often match the authority of the king. God’s train filled the entire temple. What an awesome sight to behold! No better words could have been chosen — God Almighty rules and reigns.
Isaiah also saw amazing six-winged creatures known as seraphim. Their cry should be our cry as well when we truly experience God: “Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory!”
It’s not by chance that moral purity encompasses the rhythm of their soul. Of all the attributes of God, holiness is mentioned more frequently than the others. Even the posts of the door of the temple responded to the cry of holiness. So powerful was the declaration that the entire entrance was shaken by the voices who cried, “Holy, holy, holy.” Let those words sink in!
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A Rebuilt Temple in Jerusalem?
Ezekiel’s vision is one not of an earthly temple (although the prophet uses earthly language his readers could readily understand), but of an eschatological temple, depicted in its consummated form and unspeakable glory by John in Revelation 21-22.
In light of periodic calls to rebuild the Jerusalem Temple (Time to Rebuild the Temple?), the matter of whether or not this will come to pass is part and parcel of the on-going debate about events associated with the end times and the return of Jesus Christ. The very possibility of rebuilding the Jerusalem Temple raises a number of serious theological questions which ought to be addressed, especially in light of the dispensational expectation of a rebuilt temple in Jerusalem at the dawn of the supposed seven-year tribulation period, which then functions as a center of worship during the millennial age.
As for the possibility of the temple actually being rebuilt, I am one who says “never say never” about future world events. I have no idea what will happen over the long run in Jerusalem and Israel. That said, I do not think such a thing is even remotely likely, given the current tensions in Jerusalem over control and access to the Temple Mount, much less the long-term political circumstances of doing so. Should Israel develop the religious and political will to occupy the Temple Mount (something unforeseeable at this point in time) and eventually take the steps necessary to demolish the Al-Aqsa Mosque (which is the third holiest site in Islam), the Jewish state would face the wrath of the entire Islamic world as well as that of much of the secular West. Since dispensationalists often connect the rebuilding of the temple to the geo-political tensions necessary to foster the appearance of the Antichrist, who, they claim, will make a peace treaty with Israel before betraying the nation leading to a final end-times catastrophe, such upheaval is not beyond the realm of possibility. Dispensationalists expect the Jerusalem Temple to be rebuilt and fervently hope for it.
As far the possibility of a rebuilt temple is concerned, the most important question is not geo-political, but theological. “What does a rebuilt temple mean to the larger drama of redemptive history?” “Why is it such a serious theological mistake to believe such a thing?”
Essential to a proper understanding of any future temple in Jerusalem is the prophecy found in Ezekiel 40-48, wherein we find the prophet’s vision of a new and still future temple. G. K. Beale’s important and stellar book on this topic should be read by anyone who has questions about Ezekiel’s vision (Beale — The Temple and the Church’s Mission: A Biblical Theology of the Dwelling Place of God).
As Beale points out, there are four main interpretations of Ezekiel’s prophecy and how it is fulfilled in the New Testament. Dispensationalists believe that this vision is a prophecy of an earthly temple to be built within Israel during the millennial age [1]. They base this interpretation upon their literal hermeneutic, which they say demands that a prophecy such as this one be interpreted literally, unless there is good reason to believe the prophecy should be interpreted figuratively. They reach this conclusion only by skipping over the profound echoes from Ezekiel’s prophecy found in Revelation 21. According to dispensationalists, what the New Testament seems to say about this temple cannot be applied in this case because such would mean that the fulfillment of Ezekiel’s prophecy would not be “literal.” Furthermore, this expectation for the temple also seems to require a return to memorial animal sacrifices, an act occuring after Jesus’ completion of the work of redemption which approaches blasphemy.
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Christian Identity According to the Apostle Paul
Our identity in Christ should only be seen as something glorious! No longer are we slaves to those sins that once defined us, but now we belong to our heavenly Father. He clothes us in the righteousness of Christ, our elder Brother, and He gives us a new identity by making us new creations.
During my freshman year of college, I made a friend who informed me that he was adopted during his elementary years. It was an overall great experience for him, and he and his family shared a deep love for one another. During our second semester, his adopted dad passed away. You could see the tears building up in his eyes as he spoke about his father’s sudden massive heart attack.
My friend attended his dad’s funeral and returned to college a week later. As he returned, we sat and talked about our faith and his dad’s death. Then he began talking about the shock he felt to be listed as a son in the obituary. Even more, he begins to tell me how his dad left him money in a trust for the future. He was shocked to learn that he received the exact same amount as his two brothers and sister. Being the only adopted child, he admitted that he assumed that he would receive less. He kept saying repeatedly, “I didn’t realize that my dad loved me like them.”
I was struck by his words. As he spoke to his mother about his feelings, he admitted that he never would have imagined that his dad considered him as a true son. To this his mom replied, “Son, on the day you were adopted, everything changed.” Everything changed. He was a son. A true son!
This made my mind race to Paul’s words in Romans 8:14–17 about our adoption into the family of God.
For all who are led by the Spirit of God are sons of God…you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ…
While the word “identity” might not appear in this text, there is no doubt that the Apostle Paul is clearly teaching that there is a radical change within the life of the believer at the moment of their salvation. Just like the declaration from my dear friend’s mother, at the very moment of our adoption, everything changed.
Our Adoption by our Heavenly Father
While our adoption into the family of Christ is not the full picture of our salvation, it is a vital element of our redemptive story. As the Apostle Paul reminds the church at Corinth of these gospel truths, he proclaims this hope on the heels of a challenge to turn away from every evil habit that pursues them internally and externally. He begins to list specific sins for the Corinthian believers; to proclaim that the unrighteous will not inherit the kingdom of God.
Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. (1 Cor. 6:9, 10)
In Paul’s exhortation against worldliness, he continues to remind those who have professed faith in Christ that they were identified of these very sins and, as such, would not receive the gift of the kingdom.
And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. (1 Cor. 6:11)
The key phrase: “And such were some of you.” Clearly, the Apostle Paul is referencing an identity change that has taken place in the life of these believers. They are no longer sinners, but saints; no longer unrighteous, but righteous. It is a radical change, and one that cannot be undone.
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