دانيال ٣:٢٨

The impression made by this event on Nebuchadnezzar. The marvellous deliverance of the three from the flames of the furnace produced such an impression on Nebuchadnezzar, that he changed his earlier and humbler judgment (Dan 3:15) regarding the God of the Jews, and spoke now in praise of the might of this God. For at the same time he not only openly announced that He had saved (Dan 3:28) His servants, but also by an edict, issued to all the peoples of his kingdom, he forbade on pain of death the doing of any dishonour to the God of the Jews (Dan 3:29). Nebuchadnezzar, however, did not turn to the true God. He neither acknowledged Jehovah as the only, or the alone true God, nor did he command Him to be worshipped. He only declared Him to be a God who is able to save His servants as no other could, and merely forbade the despising and reviling of this God. Whoever speaks שׁלה, that which is erroneous or unjust, against the God of Shadrach, etc., shall be put to death. שׁלה, from שׁלה, to err, to commit a fault, is changed in the Keri into שׁלוּ, which occurs in Dan 6:5 and Ezr 4:22, and in the Targg.; but without sufficient ground, since with other words both forms are found together, e.g., ארמלא, vidua, with ארמלוּ, viduitas. According to this, שׁלוּ in abstr. means the error; שׁלה in concr., the erroneous. Hitz. finds the command partly too narrow, partly quite unsuitable, because an error, a simple oversight, should find pardon as soon as possible. But the distinction between a fault arising from mistake and one arising from a bad intention does not accord with the edict of an Oriental despot, which must be in decided terms, so that there may be no room in cases of transgression for an appeal to a mere oversight. Still less importance is to be attached to the objection…

The strict observations that were made, super visum corporis - on inspecting their bodies, by the princes and governors, and all the great men who were present upon this public occasion, and who could not be supposed partial in favour of the confessors, contributed much to the clearing of this miracle and the magnifying of the power and grace of God in it. That indeed a notable miracle has been done is manifest, and we cannot deny it, Act 4:16. Let us now see what effect it had upon Nebuchadnezzar. I. He gives glory to the God of Israel as a God able and ready to protect his worshippers (Dan 3:28): "Blessed be the God of Shadrach, Meshach, and Abednego. Let him have the honour both of the faithful allegiance which his subjects bear to him and the powerful protection he grants to them, neither of which can be paralleled by any other nation and their gods." The king does himself acknowledge and adore him, and thinks it is fit that he should be acknowledged and adored by all. Blessed be thee God of Shadrach. Note, God can extort confessions of his blessedness even from those that have been ready to curse him to his face. 1. He gives him the glory of his power, that he was able to protect his worshippers against the most mighty and malignant enemies: There is no other God that can deliver after this sort (Dan 3:29), no, not this golden image which he had set up. For this reason there was no other god that obliged his worshippers to cleave to him only, and to suffer death rather than worship any other, as the God of Israel did, for they could not engage to bear them out in so doing, as he could. If God can work such deliverance as no other can, he may demand such obedience as no other may. 2. He gives him the glory of his goodness, that he was ready to do it (Dan 3:28): He h…

3:28 The king was surprised that God could rescue his people, but the three Hebrew men knew that their God could deliver them (3:17).