LESSON III – Discussion Material: Daniel 3, “DELIVERED OUT OF THE FIERY FURNACE”
A. Introduction: Also in this chapter must we see the struggle between the Kingdom of God and the kingdom of the world. Although the Kingdom of God realizes a singular triumph here, a total breakthrough in terms of the true service of the one only God among the heathen is not achieved. Nevertheless we can see the beginnings of that which is fulfilled in the adoration of the newborn Christ by the wise men from the East, and of that to which Paul refers in Phil. 2:10.
B. The Image in the Plain of Dura:
1. It is striking as well as typical that a man like Nebuchadnezzar would erect a colossal image in the plain of Dura even though he had said earlier that “God is a God of gods, and a Lord of lords” (Dan. 2:47). This, too, is striking confirmation of the biblical emphasis upon the need for regeneration rather than mere reformation.
2. Everything would seem to plead for the idea that this image was a representation of Marduk, Babylon’s chief god, rather than, say, a statue of Nebuchadnezzar himself. The great consecration service for this image was a religious affair, although in terms of Babylon’s false “theology.” The Babylonians were astrologers, that is, believers in the theory that the gods revealed themselves in the stars. Astrology is heathenish, and quite contrary to the biblical teachings of the providence of God when it suggests that one can know what is happening and will happen by studying the relative positions of the stars.
3. Very simply, the great religious event of which chapter 3 speaks is an ecumenical feast in which representatives of all parts of the empire are present to declare that Marduk, the god of Babylon, is “the lord of the gods.” For this reason the colossus is placed in the plain of Dura, in the province of Babylon, and all the nations of the empire are “invited” to be present for its dedication. Its size is impressive: about 108 feet in height, 10.8 feet in width. Very likely it was based on an elevated foundation which one would ascend by climbing many steps. This provided a stage on which the king and his favorites would be enthroned.
4. Although the primary character of this great consecration service for the image of Marduk is religious, its occasion is the fact that under Nebuchadnezzar Babylon’s military might has triumphed everywhere. Please note that the base number is six. The image is sixty cubits high and six cubits in breadth. This is similar to that which we read in Rev. 13:18. The anti-christian movement in history is apparent here, and as such demands without hesitation that it be given that recognition due only to God. In the image built by Nebuchadnezzar the power and prestige of man is exalted, and this calls for nothing less than public worship.
5. The praise and worship of man is stimulated and maintained only by much drum-beating, by intensive and extensive “promotion.” Everybody who is somebody is summoned. All the devices of worldly propaganda are brought into play. Candid reckoning is made with the fact that everyone present is not one hundred per cent in agreement with the entire program. All who kneel are not doing so voluntarily, and Nebuchadnezzar realizes that. Therefore the burning oven, the fiery furnace. Its presence is a warning to all that the religious demands of the king of Babylon are for real. This entire project rests upon fear and force. Be sure to take note of the contrast: Nebuchadnezzar’s rule rests upon compulsion and fear, but the service of God in His Kingdom is a service of love, freely, gladly given.
C. The Fiery Furnace:
1. Daniel’s friends, Shadrach, Meshach and Abednego, for conscience’ sake refused to pay homage to the image. Why Daniel was not present we do not know. The drama of that moment in which three men dare to defy the emperor’s order is something anyone can imagine! When the signal is given, after careful and explicit instruction, everyone kneels, except these faithful sons of the Most High God. Right in the face of an antichrist do they refuse to pay divine honor to any but the God of Israel.
2. In every dictatorship one finds a Gestapo-type of person and organization, and Babylon is no exception. Representatives of this kind of group bring the three friends to account before the king.
3. The temptation in this situation arises when Nebuchadnezzar reveals his affection for the accused. He provides them with an “out” by asking if their conduct was intentional or unintentional. Had they perhaps forgotten, or had they been so overwhelmed by the grandeur of the occasion that they failed to kneel? Nebuchadnezzar offers them a second opportunity to demonstrate their loyalty and obedience, and if they will go along this time, everything will be forgotten. Imagine the pressure on these men now as they face this crisis! If the king, no less, is so concessive, so fair and so decent, why not go along “just for once?” After all, does our salvation really depend on such insignificant things as a quick curtsy before a worthy representative of God’s ordained power?
4. Take note of their answer, vss. 16–18. It is brief, strong and clear. Its message is that they are not concerned with personal safety but with the honor of their God. Therefore they are not afraid to answer, for they are certain that if his honor is served by their deliverance from death in the fiery furnace, he is able to provide such deliverance. And if God is not minded to deliver them, their allegiance remains unchanged. They love God, and serve him because they know him to be the one, true God, and so they are not really influenced by the consequences of their faith or by the possibility of miraculous deliverance. This is a mighty testimony to the real nature of faith in and love for God!
5. Please notice that the three friends reply in such a way as to posit the antithetical opposition of God to the false gods of Nebuchadnezzar. There were possibly other ways of witnessing which might have been more tactful, less direct, more diplomatic. These are ‘all abandoned because the three friends truly understand that the issue is not personal or political or a matter of professional welfare (they were recognized political figures in Babylon with much to lose!), but a religious issue in which the matter of faith in the God of heaven and earth or the false gods of Babylon is at stake.
6. There is little we can add to what the chapter says about the miracle of the preservation of his Church in the fiery furnace. We would be quite superficial, however, if we failed to notice that there is a greater miracle in this chapter than the fact that these men emerged from the furnace unharmed. That is the miracle of God’s preservation of his own in the Babylonish world. The answer of these men reveals that they had not been overcome by Babylon’s culture, philosophy, view of life. This is not to be. attributed to their faithfulness and steadfastness and devotion to truth but to the sovereign grace of God!
D. The Mysterious Fourth Party:
1. God speaks to the heathen in his own language by placing a heavenly figure in the furnace with the three friends of Daniel. It is indeed true that help must come from heaven, but not from the stars. It must come from God of heaven and earth. Note, too, that the revelation of God is indeed in terms of Immanuel, God with us. Nebuchadnezzar sees these four walking about, an expression which means that they were not only safe from the fire but that they were also enjoying the life of Covenant communion with God, even in that place.
2. There is some question as to whether the angelic figure seen is the Angel of Jehovah, or the Old Testament revelation of the Son of God, our Lord Jesus Christ. Certainly it is a foreshadowing of him, at least. And he is the One who has come to save us from the fire that is never quenched, the fire of hell.
3. We must not forget that deliverance out of temporal difficulty depends upon the question as to whether such deliverance is for Cod’s honor. Shadrach, Meshach and Abednego remind us that our faith precedes such deliverance, and reckons fully and fearlessly with the possibility that it might not please Cod to intervene miraculously. Still more: the Church and the Christian must realize that in the kind of day in which anti-christian forces such as Nebuchadnezzar rise and rule many believers will be slaughtered and oppressed. The Book of Daniel reminds us to be sober and watchful.
4. In the apocryphal books one can find a prayer supposedly offered by the three men while in the fiery furnace. Noteworthy is the fact that they do not make complaint against Babylon for placing them in this awful situation, but blame themselves and their people for their previous practice of idolatry with the followers of Baal.
E. Nebuchadnezzar’s Tribute of Praise:
1. This story ends with a doxology spoken by Nebuchadnezzar. It is followed with a royal proclamation guaranteeing absolute safety to the three men, and threatening death and destruction for all who speak anything against their God. This is a remarkable reversal! This whole thing begins in terms of man’s wicked desire to glorify man (you have noticed that Nebuchadnezzar really identifies himself with his gods, asking, “do ye not serve my gods, nor worship the golden image which I have set up?,” vs. 14), hut it ends with praise to God.
2. It would have been better, of course, if Nebuchadnezzar had cut in pieces the image which rose above the plain of Dura instead of threatening to do that to any who said anything against the God of Shadrach, Meshach, and Abednego. That the image remains standing indicates that Nebuchadnezzar’s “conversion” was one which was only in words, and not in deeds.
Questions for Discussion:
1. Why does it seem impossible for men to leave “religion” out of their activities, even while they are talking about tolerance, broadmindedness, and the need for world-wide cooperation?
2. If one angel could reduce Nebuchadnezzar to such consternation, what will be the effect when the Son of God comes in all his glory to reveal the full power of the eternal Kingdom?
3. If the greatest wonder in this chapter is the fact that Daniel’s three friends did not succumb to the spirit of the world in which they lived, how can we who are even more seriously threatened by worldly culture today escape its influence?
4. Why doesn’t the world learn even when it is given to see such demonstrations of the power of God and his Kingdom as is revealed in Daniel 3?
LESSON IV -Discussion Material: Daniel 4
A. Nebuchadnczzar’s Proclamation:
1. This chapter is a royal proclamation which begins with the salutation of vs. 1, sets its theme in the doxology of verses 2, 3 and 37. The jubilation of one who has been desperately ill and is now restored to health and dignity is reflected in these words. The king’s joy is so great that he does not shrink back from public notice “unto all people, nations, and languages, that dwell in all the earth.” It is not typical for despots so to expose themselves!
2. The story is told in the first person, except for the section found in verses 26–33. This does not make dubious the fact that Nebuchadnezzar is the author of this proclamation for (a) the things told in that section took place outside of his consciousness, and (b) we have a similar use of the third person in a command of David (I Kings 1:33) and a letter of Artaxerxes (Ezra 7:11–26).
3. The obvious intention of the proclamation is to bring rest and confidence to the people. Although the element of praise to Daniel’s God is very striking, Nebuchadnezzar’s proclamation is very self-centered. His own rehabilitation is its primarily concern, and he wishes all people to know that they can have the most complete assurance that things are well with the world now that he has been restored to health and power.
4. We accept the view that the illness and restoration of Nebuchadnezzar took place late in his career. After he had succeeded in building up his empire and its marvellously impressive cultural and political center, Babylon, in something of world renown, and just when he anticipated the satisfactions of a well-earned retirement he meets God. It is only in a dream, and yet its effect is to make one of the greatest rulers the world has ever known to be terribly afraid. For God had decided that this representative of the world’s lust for world empire should praise him. The same man who had destroyed Jerusalem and its Temple, who had triumphed over David’s House, who had brought the people of God into the shame of captivity would sound the praises of Israel’s God in the ears of the whole world.
5. The salutation, “Peace be multiplied unto you,” (vs. 1) is, in the light of the entire prophecy and its antithetical nature, to be seen as an example of the fact that in history the issues always concern Christ and antichrist, the true and indestructible Kingdom versus the kingdoms of men—based always on false claims and false hopes and doomed to destruction. In spite of the outward friendliness of Nebuchadnezzar to God and his anointed prophet, Daniel, these lines of demarcation remain.
B. The Dream of the Great Tree:
1. Although Daniel is the titular head of the company of the wise, he is consulted last. If the world can make it without help from God it will always prefer to do that. Daniel is, of course, extremely busy, since he is not a professional wise man but a prophet of God whose primary concern is God’s will and calling for his life. He has, therefore, to be summoned from “behind his desk” as an in-service, highly-placed government official.
2. The problem presented to Daniel is not so much the dream as its interruption by a heavenly emissary with his startling pronouncement calling for the hewing down of the great tree. Nebuchadnezzar had dreamt of himself as the one under whose rule and protection all creation found peace and provision. This was a very proud dream. That the dream was to be interpreted as something which had to do with a particular person is evident from the fact that the stump of the tree was to be a man of bestial mind and habits.
3. Daniel’s interpretation is clear and direct—as Christian prophecy ought always to be. He tells Nebuchadnezzar that the great tree is himself, that because of his pride he is threatened with that which the angel announced, and that he ought therefore to repent by a deliberate return to the practice of justice and a demonstration of mercy to the oppressed. “Justice” and “mercy” usually suffer at the hands of the world’s despots, and the consequences are hard for “the people,” that is, those who are not within the ruler’s inner circle of favorites.
4. Nebuchadnezzar is given a gracious postponement of divine judgment, but he does not avail himself of this opportunity (of course not, for he is not wise unto salvation). A year later that which the angel had announced comes to pass. Very suddenly he is afflicted with insanity. We picture the situation this way: God’s agents from heaven reach down to bring God’s decree into execution. Very dramatically, in a moment, the great king becomes as a raging animal, and all the skill of Babylon’s experts cannot help him. He is given over to the wilderness, where he seeks the company of the wild beasts, whose manners he adopts and whose appearance he resembles. This lasts for seven years.
5. A very instructive glimpse of the task and character of the angels is given in this chapter. Please note in vs. 17 that they are deeply involved in the carrying out of God’s will. God’s will is something which they honor and implement with deepest satisfaction. They understand the warfare which lies behind the scenes in Babylon, and which is the key to its real meaning.
6. The first evidence of the removal of God’s judgment is indicated. when the Bible says that “Nebuchadnezzar lifted (his) eyes unto heaven.” This is prayer, or, at least, the acknowledgement of God. Then sound reason returned to the king. And then God elicits from this humiliated man a tribute of praise. In that tribute Nebuchadnezzar speaks of God’s everlasting dominion and kingdom. This is what the Book of Daniel is all about: the Kingdom of God which even Babylon cannot destroy.
7. It is noteworthy that Nebuchadnezzar’s tribute makes no mention of God’s grace and mercy, nor does it give evidence of confession of guilt out of a smitten heart, broken by that knowledge of sin which is learned in the light of God’s Law. Nebuchadnezzar was and remains a heathen who speaks about the most High God, but does not use his Covenant Name, nor does he desist from speaking of Bel (vs. 8) and of “the holy gods.” Nebuchadnezzar was not a David. Nebuchadnezzar confesses only because God has overcome him. He is not broken by God’s grace but humiliated by God’s power. He is not “a nice man” who has respect for the religion of other people, but a defeated warrior who could no longer hold out against a greater opponent.
8. Then Nebuchadnezzar receives his kingdom back. How this took place we are not told. We find it most acceptable to imagine that his son ruled during his illness with the assistance of Daniel, and that when his father was restored to health the throne was given back to him. It is a remarkable situation in which we see a man who for seven years was written off as hopelessly insane restored to a position of highest prestige and authority in all the world. Fact is that his position is enhanced and his power increased after his restoration.
9. This, too, was from God. Was it a reward? Not in the least. There was nothing for God to reward, since there was not a shred of that kind of good work which is out of faith in God. The reason for all of this is to be found in the emphasis which is made in this chapter on God’s sovereignty. God does realize his purposes, and “he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none .;an. stay his hand” (vs. 35). Thus the restoration of Nebuchadnezzar is a part of that divine providence which is not only preservation and cooperation but also government, that is, the realization by God of that which he decrees. God had determined that he would be praised and the remnant of his people comforted by the most unusual and unexpected tribute of praise by a great world-ruler. That is the explanation for this happening.
10. Although this chapter is a royal proclamation written by an unbeliever, we are convinced that it is an integral part of the infallible Word of Cod. The fact that the Spirit of God is the actual writer of Scripture guarantees for us the historical reliability of the Bible. There are other people whose words are taken up in Scripture whose unbelief we cannot ignore: Balaam, for example, and Caiaphas, and possibly Agur and Lemuel in the Proverbs. It must be remembered that the question is not whether these were true believers, but rather this, Are their words the word of God? It does not depend in the Bible upon the inspiration of the person but of the words spoken by them, regardless of their faith or unbelief, their personal understanding or misunderstanding, or their intentions. God has even used the heathen in the writing of his Word. And thus in Nebuchadnezzar’s proclamation a word of God went out to the peoples.
11. We might quickly review the development on the theme which this prophecy preaches. This theme is the indestructibility or invincibility of the eternal Kingdom of God. This is an assurance we need because all Christians are taken up into that Kingdom, and are delivered from the kingdom of the world. In the great struggle of these kingdoms they are not only comprehended but are also asked to suffer and endure hardship and pain. Three revelations of this truth of the indestructible Kingdom we have seen so far:
a. In chapter 2 God reveals to Nebuchadnezzar that he is the head of gold, but that an everlasting kingdom, the Kingdom of God, will triumph. The prophet of this Kingdom lives for years among the Babylonians, and although they are happy to exploit his skill and wisdom, they do not believe his preaching.
b. In chapter 3 God reveals to Nebuchadnezzar that his Kingdom is a kingdom of grace and deliverance out of the power of death. This, unlike the revelation of chapter 2, takes place publicly in col1nection with the miraculous preservation of the three friends in the fiery furnace. But again Nebuchadnezzar does not repent of his sins.
c. This third revelation in chapter 4 reveals the overwhelming power of God’s Kingdom as it humiliates the king by a direct intervention of heaven. Now Nebuchadnezzar pays tribute to the Most High because he is compelled to do so. There is a logical progress in all of this. It ought to move us to godly fear as well as suggest to us the only true comfort!
Suggested questions for discussion:
1. What can we learn from the fact that an unbeliever such as Nebuchadnezzar can see so much of God’s great working in history, can say so many good things in praise of God, can show so much appreciation for the people of God, and still does not yield to the grace of God?
2. Why is Nebuchadnezzar allowed to wander about so pitifully among the animals in the wild without kind, sympathetic care as an elderly man and an important person? Does this indicate that modern concern for the insane is something which has its origins in the Christian religion and its viewpoint?
3. In Nebuchadnezzar human cultural aspiration reached one of its greatest heights (read somewhere a description of the glory of Babylon). What is God saying as to the end result of humanism and its strivings when we are given to see the almost too revolting picture of a king who turns into a beast?
4. Does one really have to be a citizen of the Kingdom of God to be a Christian and to be saved? If so, why is there so much preoccupation today with the soul and human need rather than the Biblical idea of an all-embracing Kingdom of God? Is it more important to have personal assurance and comfort than to labor for the coming of his Kingdom (or: does assurance come in the way of such effort)?
A. Introduction: Also in this chapter must we see the struggle between the Kingdom of God and the kingdom of the world. Although the Kingdom of God realizes a singular triumph here, a total breakthrough in terms of the true service of the one only God among the heathen is not achieved. Nevertheless we can see the beginnings of that which is fulfilled in the adoration of the newborn Christ by the wise men from the East, and of that to which Paul refers in Phil. 2:10.
B. The Image in the Plain of Dura:
1. It is striking as well as typical that a man like Nebuchadnezzar would erect a colossal image in the plain of Dura even though he had said earlier that “God is a God of gods, and a Lord of lords” (Dan. 2:47). This, too, is striking confirmation of the biblical emphasis upon the need for regeneration rather than mere reformation.
2. Everything would seem to plead for the idea that this image was a representation of Marduk, Babylon’s chief god, rather than, say, a statue of Nebuchadnezzar himself. The great consecration service for this image was a religious affair, although in terms of Babylon’s false “theology.” The Babylonians were astrologers, that is, believers in the theory that the gods revealed themselves in the stars. Astrology is heathenish, and quite contrary to the biblical teachings of the providence of God when it suggests that one can know what is happening and will happen by studying the relative positions of the stars.
3. Very simply, the great religious event of which chapter 3 speaks is an ecumenical feast in which representatives of all parts of the empire are present to declare that Marduk, the god of Babylon, is “the lord of the gods.” For this reason the colossus is placed in the plain of Dura, in the province of Babylon, and all the nations of the empire are “invited” to be present for its dedication. Its size is impressive: about 108 feet in height, 10.8 feet in width. Very likely it was based on an elevated foundation which one would ascend by climbing many steps. This provided a stage on which the king and his favorites would be enthroned.
4. Although the primary character of this great consecration service for the image of Marduk is religious, its occasion is the fact that under Nebuchadnezzar Babylon’s military might has triumphed everywhere. Please note that the base number is six. The image is sixty cubits high and six cubits in breadth. This is similar to that which we read in Rev. 13:18. The anti-christian movement in history is apparent here, and as such demands without hesitation that it be given that recognition due only to God. In the image built by Nebuchadnezzar the power and prestige of man is exalted, and this calls for nothing less than public worship.
5. The praise and worship of man is stimulated and maintained only by much drum-beating, by intensive and extensive “promotion.” Everybody who is somebody is summoned. All the devices of worldly propaganda are brought into play. Candid reckoning is made with the fact that everyone present is not one hundred per cent in agreement with the entire program. All who kneel are not doing so voluntarily, and Nebuchadnezzar realizes that. Therefore the burning oven, the fiery furnace. Its presence is a warning to all that the religious demands of the king of Babylon are for real. This entire project rests upon fear and force. Be sure to take note of the contrast: Nebuchadnezzar’s rule rests upon compulsion and fear, but the service of God in His Kingdom is a service of love, freely, gladly given.
C. The Fiery Furnace:
1. Daniel’s friends, Shadrach, Meshach and Abednego, for conscience’ sake refused to pay homage to the image. Why Daniel was not present we do not know. The drama of that moment in which three men dare to defy the emperor’s order is something anyone can imagine! When the signal is given, after careful and explicit instruction, everyone kneels, except these faithful sons of the Most High God. Right in the face of an antichrist do they refuse to pay divine honor to any but the God of Israel.
2. In every dictatorship one finds a Gestapo-type of person and organization, and Babylon is no exception. Representatives of this kind of group bring the three friends to account before the king.
3. The temptation in this situation arises when Nebuchadnezzar reveals his affection for the accused. He provides them with an “out” by asking if their conduct was intentional or unintentional. Had they perhaps forgotten, or had they been so overwhelmed by the grandeur of the occasion that they failed to kneel? Nebuchadnezzar offers them a second opportunity to demonstrate their loyalty and obedience, and if they will go along this time, everything will be forgotten. Imagine the pressure on these men now as they face this crisis! If the king, no less, is so concessive, so fair and so decent, why not go along “just for once?” After all, does our salvation really depend on such insignificant things as a quick curtsy before a worthy representative of God’s ordained power?
4. Take note of their answer, vss. 16–18. It is brief, strong and clear. Its message is that they are not concerned with personal safety but with the honor of their God. Therefore they are not afraid to answer, for they are certain that if his honor is served by their deliverance from death in the fiery furnace, he is able to provide such deliverance. And if God is not minded to deliver them, their allegiance remains unchanged. They love God, and serve him because they know him to be the one, true God, and so they are not really influenced by the consequences of their faith or by the possibility of miraculous deliverance. This is a mighty testimony to the real nature of faith in and love for God!
5. Please notice that the three friends reply in such a way as to posit the antithetical opposition of God to the false gods of Nebuchadnezzar. There were possibly other ways of witnessing which might have been more tactful, less direct, more diplomatic. These are ‘all abandoned because the three friends truly understand that the issue is not personal or political or a matter of professional welfare (they were recognized political figures in Babylon with much to lose!), but a religious issue in which the matter of faith in the God of heaven and earth or the false gods of Babylon is at stake.
6. There is little we can add to what the chapter says about the miracle of the preservation of his Church in the fiery furnace. We would be quite superficial, however, if we failed to notice that there is a greater miracle in this chapter than the fact that these men emerged from the furnace unharmed. That is the miracle of God’s preservation of his own in the Babylonish world. The answer of these men reveals that they had not been overcome by Babylon’s culture, philosophy, view of life. This is not to be. attributed to their faithfulness and steadfastness and devotion to truth but to the sovereign grace of God!
D. The Mysterious Fourth Party:
1. God speaks to the heathen in his own language by placing a heavenly figure in the furnace with the three friends of Daniel. It is indeed true that help must come from heaven, but not from the stars. It must come from God of heaven and earth. Note, too, that the revelation of God is indeed in terms of Immanuel, God with us. Nebuchadnezzar sees these four walking about, an expression which means that they were not only safe from the fire but that they were also enjoying the life of Covenant communion with God, even in that place.
2. There is some question as to whether the angelic figure seen is the Angel of Jehovah, or the Old Testament revelation of the Son of God, our Lord Jesus Christ. Certainly it is a foreshadowing of him, at least. And he is the One who has come to save us from the fire that is never quenched, the fire of hell.
3. We must not forget that deliverance out of temporal difficulty depends upon the question as to whether such deliverance is for Cod’s honor. Shadrach, Meshach and Abednego remind us that our faith precedes such deliverance, and reckons fully and fearlessly with the possibility that it might not please Cod to intervene miraculously. Still more: the Church and the Christian must realize that in the kind of day in which anti-christian forces such as Nebuchadnezzar rise and rule many believers will be slaughtered and oppressed. The Book of Daniel reminds us to be sober and watchful.
4. In the apocryphal books one can find a prayer supposedly offered by the three men while in the fiery furnace. Noteworthy is the fact that they do not make complaint against Babylon for placing them in this awful situation, but blame themselves and their people for their previous practice of idolatry with the followers of Baal.
E. Nebuchadnezzar’s Tribute of Praise:
1. This story ends with a doxology spoken by Nebuchadnezzar. It is followed with a royal proclamation guaranteeing absolute safety to the three men, and threatening death and destruction for all who speak anything against their God. This is a remarkable reversal! This whole thing begins in terms of man’s wicked desire to glorify man (you have noticed that Nebuchadnezzar really identifies himself with his gods, asking, “do ye not serve my gods, nor worship the golden image which I have set up?,” vs. 14), hut it ends with praise to God.
2. It would have been better, of course, if Nebuchadnezzar had cut in pieces the image which rose above the plain of Dura instead of threatening to do that to any who said anything against the God of Shadrach, Meshach, and Abednego. That the image remains standing indicates that Nebuchadnezzar’s “conversion” was one which was only in words, and not in deeds.
Questions for Discussion:
1. Why does it seem impossible for men to leave “religion” out of their activities, even while they are talking about tolerance, broadmindedness, and the need for world-wide cooperation?
2. If one angel could reduce Nebuchadnezzar to such consternation, what will be the effect when the Son of God comes in all his glory to reveal the full power of the eternal Kingdom?
3. If the greatest wonder in this chapter is the fact that Daniel’s three friends did not succumb to the spirit of the world in which they lived, how can we who are even more seriously threatened by worldly culture today escape its influence?
4. Why doesn’t the world learn even when it is given to see such demonstrations of the power of God and his Kingdom as is revealed in Daniel 3?
LESSON IV -Discussion Material: Daniel 4
A. Nebuchadnczzar’s Proclamation:
1. This chapter is a royal proclamation which begins with the salutation of vs. 1, sets its theme in the doxology of verses 2, 3 and 37. The jubilation of one who has been desperately ill and is now restored to health and dignity is reflected in these words. The king’s joy is so great that he does not shrink back from public notice “unto all people, nations, and languages, that dwell in all the earth.” It is not typical for despots so to expose themselves!
2. The story is told in the first person, except for the section found in verses 26–33. This does not make dubious the fact that Nebuchadnezzar is the author of this proclamation for (a) the things told in that section took place outside of his consciousness, and (b) we have a similar use of the third person in a command of David (I Kings 1:33) and a letter of Artaxerxes (Ezra 7:11–26).
3. The obvious intention of the proclamation is to bring rest and confidence to the people. Although the element of praise to Daniel’s God is very striking, Nebuchadnezzar’s proclamation is very self-centered. His own rehabilitation is its primarily concern, and he wishes all people to know that they can have the most complete assurance that things are well with the world now that he has been restored to health and power.
4. We accept the view that the illness and restoration of Nebuchadnezzar took place late in his career. After he had succeeded in building up his empire and its marvellously impressive cultural and political center, Babylon, in something of world renown, and just when he anticipated the satisfactions of a well-earned retirement he meets God. It is only in a dream, and yet its effect is to make one of the greatest rulers the world has ever known to be terribly afraid. For God had decided that this representative of the world’s lust for world empire should praise him. The same man who had destroyed Jerusalem and its Temple, who had triumphed over David’s House, who had brought the people of God into the shame of captivity would sound the praises of Israel’s God in the ears of the whole world.
5. The salutation, “Peace be multiplied unto you,” (vs. 1) is, in the light of the entire prophecy and its antithetical nature, to be seen as an example of the fact that in history the issues always concern Christ and antichrist, the true and indestructible Kingdom versus the kingdoms of men—based always on false claims and false hopes and doomed to destruction. In spite of the outward friendliness of Nebuchadnezzar to God and his anointed prophet, Daniel, these lines of demarcation remain.
B. The Dream of the Great Tree:
1. Although Daniel is the titular head of the company of the wise, he is consulted last. If the world can make it without help from God it will always prefer to do that. Daniel is, of course, extremely busy, since he is not a professional wise man but a prophet of God whose primary concern is God’s will and calling for his life. He has, therefore, to be summoned from “behind his desk” as an in-service, highly-placed government official.
2. The problem presented to Daniel is not so much the dream as its interruption by a heavenly emissary with his startling pronouncement calling for the hewing down of the great tree. Nebuchadnezzar had dreamt of himself as the one under whose rule and protection all creation found peace and provision. This was a very proud dream. That the dream was to be interpreted as something which had to do with a particular person is evident from the fact that the stump of the tree was to be a man of bestial mind and habits.
3. Daniel’s interpretation is clear and direct—as Christian prophecy ought always to be. He tells Nebuchadnezzar that the great tree is himself, that because of his pride he is threatened with that which the angel announced, and that he ought therefore to repent by a deliberate return to the practice of justice and a demonstration of mercy to the oppressed. “Justice” and “mercy” usually suffer at the hands of the world’s despots, and the consequences are hard for “the people,” that is, those who are not within the ruler’s inner circle of favorites.
4. Nebuchadnezzar is given a gracious postponement of divine judgment, but he does not avail himself of this opportunity (of course not, for he is not wise unto salvation). A year later that which the angel had announced comes to pass. Very suddenly he is afflicted with insanity. We picture the situation this way: God’s agents from heaven reach down to bring God’s decree into execution. Very dramatically, in a moment, the great king becomes as a raging animal, and all the skill of Babylon’s experts cannot help him. He is given over to the wilderness, where he seeks the company of the wild beasts, whose manners he adopts and whose appearance he resembles. This lasts for seven years.
5. A very instructive glimpse of the task and character of the angels is given in this chapter. Please note in vs. 17 that they are deeply involved in the carrying out of God’s will. God’s will is something which they honor and implement with deepest satisfaction. They understand the warfare which lies behind the scenes in Babylon, and which is the key to its real meaning.
6. The first evidence of the removal of God’s judgment is indicated. when the Bible says that “Nebuchadnezzar lifted (his) eyes unto heaven.” This is prayer, or, at least, the acknowledgement of God. Then sound reason returned to the king. And then God elicits from this humiliated man a tribute of praise. In that tribute Nebuchadnezzar speaks of God’s everlasting dominion and kingdom. This is what the Book of Daniel is all about: the Kingdom of God which even Babylon cannot destroy.
7. It is noteworthy that Nebuchadnezzar’s tribute makes no mention of God’s grace and mercy, nor does it give evidence of confession of guilt out of a smitten heart, broken by that knowledge of sin which is learned in the light of God’s Law. Nebuchadnezzar was and remains a heathen who speaks about the most High God, but does not use his Covenant Name, nor does he desist from speaking of Bel (vs. 8) and of “the holy gods.” Nebuchadnezzar was not a David. Nebuchadnezzar confesses only because God has overcome him. He is not broken by God’s grace but humiliated by God’s power. He is not “a nice man” who has respect for the religion of other people, but a defeated warrior who could no longer hold out against a greater opponent.
8. Then Nebuchadnezzar receives his kingdom back. How this took place we are not told. We find it most acceptable to imagine that his son ruled during his illness with the assistance of Daniel, and that when his father was restored to health the throne was given back to him. It is a remarkable situation in which we see a man who for seven years was written off as hopelessly insane restored to a position of highest prestige and authority in all the world. Fact is that his position is enhanced and his power increased after his restoration.
9. This, too, was from God. Was it a reward? Not in the least. There was nothing for God to reward, since there was not a shred of that kind of good work which is out of faith in God. The reason for all of this is to be found in the emphasis which is made in this chapter on God’s sovereignty. God does realize his purposes, and “he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none .;an. stay his hand” (vs. 35). Thus the restoration of Nebuchadnezzar is a part of that divine providence which is not only preservation and cooperation but also government, that is, the realization by God of that which he decrees. God had determined that he would be praised and the remnant of his people comforted by the most unusual and unexpected tribute of praise by a great world-ruler. That is the explanation for this happening.
10. Although this chapter is a royal proclamation written by an unbeliever, we are convinced that it is an integral part of the infallible Word of Cod. The fact that the Spirit of God is the actual writer of Scripture guarantees for us the historical reliability of the Bible. There are other people whose words are taken up in Scripture whose unbelief we cannot ignore: Balaam, for example, and Caiaphas, and possibly Agur and Lemuel in the Proverbs. It must be remembered that the question is not whether these were true believers, but rather this, Are their words the word of God? It does not depend in the Bible upon the inspiration of the person but of the words spoken by them, regardless of their faith or unbelief, their personal understanding or misunderstanding, or their intentions. God has even used the heathen in the writing of his Word. And thus in Nebuchadnezzar’s proclamation a word of God went out to the peoples.
11. We might quickly review the development on the theme which this prophecy preaches. This theme is the indestructibility or invincibility of the eternal Kingdom of God. This is an assurance we need because all Christians are taken up into that Kingdom, and are delivered from the kingdom of the world. In the great struggle of these kingdoms they are not only comprehended but are also asked to suffer and endure hardship and pain. Three revelations of this truth of the indestructible Kingdom we have seen so far:
a. In chapter 2 God reveals to Nebuchadnezzar that he is the head of gold, but that an everlasting kingdom, the Kingdom of God, will triumph. The prophet of this Kingdom lives for years among the Babylonians, and although they are happy to exploit his skill and wisdom, they do not believe his preaching.
b. In chapter 3 God reveals to Nebuchadnezzar that his Kingdom is a kingdom of grace and deliverance out of the power of death. This, unlike the revelation of chapter 2, takes place publicly in col1nection with the miraculous preservation of the three friends in the fiery furnace. But again Nebuchadnezzar does not repent of his sins.
c. This third revelation in chapter 4 reveals the overwhelming power of God’s Kingdom as it humiliates the king by a direct intervention of heaven. Now Nebuchadnezzar pays tribute to the Most High because he is compelled to do so. There is a logical progress in all of this. It ought to move us to godly fear as well as suggest to us the only true comfort!
Suggested questions for discussion:
1. What can we learn from the fact that an unbeliever such as Nebuchadnezzar can see so much of God’s great working in history, can say so many good things in praise of God, can show so much appreciation for the people of God, and still does not yield to the grace of God?
2. Why is Nebuchadnezzar allowed to wander about so pitifully among the animals in the wild without kind, sympathetic care as an elderly man and an important person? Does this indicate that modern concern for the insane is something which has its origins in the Christian religion and its viewpoint?
3. In Nebuchadnezzar human cultural aspiration reached one of its greatest heights (read somewhere a description of the glory of Babylon). What is God saying as to the end result of humanism and its strivings when we are given to see the almost too revolting picture of a king who turns into a beast?
4. Does one really have to be a citizen of the Kingdom of God to be a Christian and to be saved? If so, why is there so much preoccupation today with the soul and human need rather than the Biblical idea of an all-embracing Kingdom of God? Is it more important to have personal assurance and comfort than to labor for the coming of his Kingdom (or: does assurance come in the way of such effort)?