SERMON: “Facing the Fire with Faith” (Dan. 3:1–18)
“Facing the Fire with Faith” (Dan.
3:1–18)
Series: “Daniel:
God’s Sovereign Plans” #8 Text: Daniel 3:1–18
By: Shaun
Marksbury Date: August 3, 2025
Venue: Living Water Baptist Church Occasion: PM Service
I.
Introduction
The world constantly tugs at our faith. It pulls us away from God in both subtle and
overt ways. Sometimes, it’s the distraction
— a new hobby or a demanding job — that causes us to neglect our devotion to
God. Other times, it’s a direct
temptation to sin, a pressure to conform to the world’s values. Since this world is following after the power and
direction of Satan (Eph. 2:2), it should be no surprise that it wants to lead
people away from the Lord.
In extreme cases, then, the world offers the stark choice of
denying God or facing severe consequences.
Many early Christians faced this.
In the Roman Empire, the workers’ guilds often held feasts to their pagan
deities, sometimes causing Christians to choose between employment and their faith. When persecutions intensified, some Christians
faced with the choice to offer incense to Caesar or to endure a gruesome
execution. Today, Christians in many
parts of the world have trials as a loss of income, family, or even their
lives.
Yet, they have the example of a great cloud of witnesses
before them in Scripture, such as the three Jewish men in this passage. The writer of Hebrews undoubtedly had this
passage in mind when he spoke of those who “quenched the power of fire” by
faith (Heb. 11:34). Peter also talked
about the fiery trials (1 Pet. 4:12), a possible vailed reference to this part
of Daniel. Their courage while facing
the Nebuchadnezzar’s fiery furnace offers a profound example to all believers.
It's worth noting that this is a passage that many skeptics
look at with scorn. Obviously, some disbelieve
the miraculous deliverance God provides at the end of this chapter. They also look at Persian and Greek loanwords
in this chapter among the royal positions and instruments, and they say these
terms suggest a later date for the writing of Daniel. However, the linguistic evidence supports a
sixth-century BC composition, reinforcing the historical reliability of this
account.[1] It’s ironic (and transparently devilish) that
doubt should be cast over the very truth meant to give us strength to stand
against the world.
We’ll note in this narrative that, though the world would push
us toward false worship, we can stand strong. That unfolds in four parts: first, the drive
toward idolatry (vv. 1–7). Second, the
demeaning for refusing idolatry (vv. 8–12).
Third, the demand for idolatry (vv. 13–15). Fourth, the defiance against idolatry (vv. 16–18). Let’s consider the first of those.
II.
First, the Drive Toward Idolatry (vv. 1–7)
Nebuchadnezzar the
king made an image of gold, the height of which was sixty
cubits and its width six cubits; he set it up on the plain of Dura in the
province of Babylon. Then Nebuchadnezzar
the king sent word to assemble the satraps, the prefects and the governors, the
counselors, the treasurers, the judges, the magistrates and all the rulers of
the provinces to come to the dedication of the image that Nebuchadnezzar the
king had set up. Then the satraps, the
prefects and the governors, the counselors, the treasurers, the judges, the
magistrates and all the rulers of the provinces were assembled for the
dedication of the image that Nebuchadnezzar the king had set up; and they stood
before the image that Nebuchadnezzar had set up. Then the herald loudly proclaimed: “To you the
command is given, O peoples, nations and men of every language, that at the
moment you hear the sound of the horn, flute, lyre, trigon, psaltery, bagpipe
and all kinds of music, you are to fall down and worship the golden image that
Nebuchadnezzar the king has set up. But
whoever does not fall down and worship shall immediately be cast into the midst
of a furnace of blazing fire.” Therefore
at that time, when all the peoples heard the sound of the horn, flute, lyre,
trigon, psaltery, bagpipe and all kinds of music, all the peoples, nations and men
of every language fell down and worshiped the golden image that Nebuchadnezzar
the king had set up.
Nebuchadnezzar is probably emboldened by his dream in
chapter 2, where Daniel identifies him as “head of gold” (2:38). He erects this massive golden image in apparent
commemoration. We’re not told exactly
when he does it — some suggest just a few years later, and some suggest that it
is twenty years later, “about the time Jerusalem was finally destroyed (586 b.c.).”[2] Whatever the case, his idolatry signals that
he is not yet fully converted to the God of Israel.
Instead of just a head of gold, Nebuchadnezzar overlays the
entire statue with gold. The text uses
six (the number of man), and says it was sixty cubits tall and six cubits wide
(66x6, foreshadowing the number of the beast in Revelation 13). Many have rightly pointed out that these
dimensions are odd, suggesting a disproportionately thin and grotesque statue;
while it’s possible that the king wanted an intimidating image, a tall pedestal
would make the statue more proportionate.[3] By today’s comparison, it would have been as
tall as a 10-story building, making Nebuchadnezzar one of the many ancient
rulers to erect a massive image (consider the Great Sphinx in Egypt, for
instance, which was 240 ft. long by 66 ft. high).[4]
Is there evidence of such a structure? That’s a question based on how we understand
the plain of Dura. A French
archaeologist “located the remains of a brick structure (ca. forty-five ft.
square and twenty ft. high)” about “four miles south of ancient Babylon” which
could have “formed the pedestal of this colossal image.”[5] There have been other locations suggested,[6] but
that one makes sense.
Why did the king do this?
This could be a testament to Nebuchadnezzar’s vanity, but there is
probably more at play. If this is after
the fall of Jerusalem (cf. 2 Kings 25:8) and other conquests, then as one
commentary states, “erecting the image suggest that he wanted to unify his
empire and consolidate his authority as ruler. The image was to become the unifying center of
Nebuchadnezzar’s kingdom.”[7] This is why he calls forth everyone in the
next verse.
We read that he summoned a vast assembly of officials. This included satraps (regional leaders),
prefects (military commanders), governors (civil administrators), counselors,
treasurers, judges, magistrates, and other provincial rulers.[8]
This list, repeated for emphasis, not
only reflects the hierarchical structure of the Babylonian empire, it underscores
the event’s significance. Nebuchadnezzar
wanted all of those who wielded any authority in his empire to be there, an “all-hands-on-deck”
meeting.
Keep in mind that this included conquered territories of
other languages and ethnicities, and Nebuchadnezzar liked to place loyal locals
in positions of power in their own countries.
In considering these representatives of subjugated peoples, we would
also be thinking of King Zedekiah of Judah (cf. Jer. 51:59), summoned to
demonstrate loyalty after a possible revolt.[9] The repetition of the officials’ titles and
the image’s dedication highlights Nebuchadnezzar’s intent to unify his empire
under his authority, both politically and religiously.
Rulers put on such shows of loyalty throughout history. As one commentary notes,
In the late 1930s, in the heyday of
Joe Stalin-adulation in the Soviet Union, Stalin’s name was mentioned in a
provincial meeting. This ‘triggered’ a
standing ovation and a standing dilemma — for no one dared be the first to sit
down. Finally, an elderly man, unable to
stand any longer, took his seat. They
noted his name and arrested him the next day. He had failed to worship the idol long enough.[10]
So, in vv. 4–5, the herald proclaims what the king expects
of the people: they’re commanded to worship the image at the sound of a grand
orchestra. The instruments included the horn
(a wind instrument, possibly silver), [11] the flute (or pipe),[12]
lyre (zither) [13]
with higher tones,[14]
trigon (triangular lyre) with high tones,[15] psaltery (harp)[16]
for lower tones,[17]
and bagpipe (from the Greek symphonia),[18] likely made from goatskin
with two reed pipes.[19] This is likely only a partial list of the “all
kinds of music” the king had in his employ,[20]
and he intended to create an emotionally charged atmosphere.
Again, this command was a public test of loyalty, blending
political submission with religious worship,[21] a tactic reminiscent of
totalitarian regimes. Thus, v. 6 comes
with a threat: The penalty for noncompliance was immediate execution in a
blazing furnace — and it was already lit for the people to see and beware.[22] Such furnaces, used for firing bricks or
smelting metal, were common in Babylon (cf. Gen. 11:3) and could reach
temperatures of 1,800°F.[23] Burning was a known Babylonian punishment
(Jer. 29:22; Code of Hammurabi).[24]
The furnace, already ablaze with smoke billowing, served as
a terrifying deterrent, reinforcing Nebuchadnezzar’s absolute authority. Ironically, this threat mirrors God’s judgment
on idolatry (Jer. 29:22; Rev. 14:11), highlighting the spiritual stakes of the
moment. The Jews who know the commandments
of God would face a moment of decision.
Overwhelmed by the king’s command, the awe-inspiring image,
and the stirring music, the vast majority of the assembled officials complied. If this gathering included Zedekiah and the
royal household, they fell down and worshipped this idol, too, perhaps out of
expedience. This act signified their
recognition of Nebuchadnezzar’s political and religious authority. The text’s repetition of the instruments and
the diverse peoples emphasizes the universal compliance, reflecting our tendency
to follow the crowd even into false worship.
The drive toward idolatry persists today. Society pressures us to bow to its idols — materialism,
self, or cultural norms. This drive may
come with promises of reward or threats of exclusion. We will face moments where conformity seems
easier than standing firm, and we may be noticed for nonconformity. That’s what happens next:
III.
Second, the Demeaning for Refusing Idolatry (vv.
8–12)
For this reason at
that time certain Chaldeans came forward and brought charges against the Jews. They responded and said to Nebuchadnezzar the
king: “O king, live forever! You, O
king, have made a decree that every man who hears the sound of the horn, flute,
lyre, trigon, psaltery, and bagpipe and all kinds of music, is to fall down and
worship the golden image. But whoever
does not fall down and worship shall be cast into the midst of a furnace of
blazing fire. There are certain Jews
whom you have appointed over the administration of the province of Babylon, namely
Shadrach, Meshach and Abed-nego. These men, O king, have disregarded you; they
do not serve your gods or worship the golden image which you have set up.”
Because this was a demand for loyalty and fealty, this was a
chance for certain people in the world to attack the people of God. We read that certain Chaldeans came forward,
likely priests or astrologers.[25] These would have been people who might have been
ethnically Babylonian or had a heritage of pagan practices, but they found
themselves answering to slaves like Daniel and his friends (cf. Dan. 2:49).
That means that envy is at the heart of what they do,[26]
though more may be at play. These are individuals
who may have been in communion with dark spirits. They also may have been somewhat convicted of
conscience by the servants of the Most High God, and they wanted to silence
their hearts within them. Their
accusation reflects ethnic and professional jealousy, as the Jews’ refusal to
worship set them apart. This echoes
broader antisemitism, satanic opposition to God’s chosen people (cf. Gen. 3:15;
Rom. 9:4–5).[27] Today, antisemitism is again on the rise, and
it reflects ongoing rebellion against the Lord.
Whatever the case, they approach the king with accusations. These “charges” literally mean they “ate the
pieces;” they were seeking to maliciously slander and devouring the Jews.[28]
They began with flattery in v. 9 — “O
king, live forever!” — a common expression of respect. They paint themselves as loyal servants as
they reiterate the king’s decree in the following verses, emphasizing its
clarity and the penalty for disobedience. This repetition serves to heighten the charge
against the three Jews, framing their refusal as a direct affront to
Nebuchadnezzar’s authority.
So, in v. 12, they launch their attack against God’s chosen
people. Just like other antisemites,
they say it’s the “Jews,” and they identify Shadrach, Meshach, and Abed-nego by
name. This also highlights their roles granted
by Nebuchadnezzar himself. Their charge
is threefold: They disregard the king, do not serve his gods, and refuse to
worship the image. This public defiance
threatens the empire’s unity and exposes the three to severe consequences.
If Daniel had been there, they would have undoubtedly
included him. No one thinks he would
have bowed while his friends stood up, so, where was he? Some have suggested that, with all the
officials and Nebuchadnezzar outside the royal court of Babylon at the moment,
Daniel was currently fulfilling his role as administrator in the palace of Babylon.[29] Since the king was more focused on other
conquered peoples, and he was so impressed with Daniel, he may not have thought
it necessary to include him as part of this ceremony. Perhaps there was even a part of him which
knew Daniel wouldn’t bow.
Believers today will face similar accusations when we refuse
to conform. Standing for Christ may
invite slander, ridicule, or even professional setbacks. The Chaldeans’ jealousy reminds us that
faithfulness can provoke opposition, yet God calls us to remain steadfast,
trusting Him amid persecution (1 Pet. 4:12–14).
That’s what Daniel’s friends are about to see next.
IV.
Third, the Demand for Idolatry (vv. 13–15)
Then
Nebuchadnezzar in rage and anger gave orders to bring Shadrach, Meshach and
Abed-nego; then these men were brought before the king. Nebuchadnezzar responded and said to them, “Is
it true, Shadrach, Meshach and Abed-nego, that you do not serve my gods or
worship the golden image that I have set up? Now if you are ready, at the moment you hear
the sound of the horn, flute, lyre, trigon, psaltery and bagpipe and all kinds
of music, to fall down and worship the image that I have made, very well. But
if you do not worship, you will immediately be cast into the midst of a furnace
of blazing fire; and what god is there who can deliver you out of my hands?”
Nebuchadnezzar responds with “rage and anger.” This probably is just a way of saying he is
very upset with them, [30] as
dictators sometimes react to defiance.
He wouldn’t have believed that, of all who might have opposed him, it
would be three who had faithfully served him (Dan. 1:20; 2:49). So, he orders them brought before him for a
confrontation.
He then questions the three directly. His question focuses on their refusal to serve
his gods or worship the image, highlighting the unity in Nebuchadnezzar’s mind
between the religious and political dimension. Nebuchadnezzar’s surprise suggests he did not
initially target them, making their open defiance all the more striking.
Perhaps having calmed a bit, Nebuchadnezzar temporarily stays
their execution by offering them a second chance. Perhaps this was out of respect for their
abilities or reluctance to lose capable administrators, and he readies the orchestra
to play again. However, he threatens
them directly, warning them of their immediate execution should they refuse again.[31]
He doesn’t leave it there, though. Drunk in this moment on his own power, he
leaves them with a final question — “What god is there who can deliver you out
of my hands?” This echoes Pharaoh’s
defiance before Moses (Exod. 5:2), as Nebuchadnezzar pits his authority against
Yahweh’s. God will not leave this challenge
unanswered (cf. Dan. 2:47).
Nebuchadnezzar’s challenge reflects the arrogance of those
who believe no power can oppose them. Yet,
we must trust that God is sovereign, able to deliver us or sustain us through
trials. That’s the example we see in these
men:
V.
Fourth, the Defiance Against Idolatry (vv. 16–18)
Shadrach, Meshach
and Abed-nego replied to the king, “O Nebuchadnezzar, we do not need to give
you an answer concerning this matter. If
it be so, our God whom we serve is able to deliver us from the furnace of
blazing fire; and He will deliver us out of your hand, O king. But even if He does
not, let it be known to you, O king, that we are not going to serve your gods
or worship the golden image that you have set up.”
We could only imagine the emotions they’re experiencing at
this point. Yet, these three men respond
with calm resolve, addressing the king respectfully but firmly. When they say that they don’t need to give him
an answer, the original language communicates more of an admission of
guilt. Yet, they are also saying their decision
is final. They offer no defense because
their allegiance to God is non-negotiable (cf. Isa. 43:1–2). This bold stand reflects their unwavering
commitment to the first commandment (Ex. 20:3).
Their phrase in v. 17, “if it be so,” isn’t a question about
God’s existence or ability.[32] Rather, it’s a statement of confidence: “If
we are thrown into the furnace, our God… is able.” Still, the imperfect verb here (“He will
deliver”) may be rendered “He may deliver,”[33] indicating trust in God’s
ability without presuming His will. In other words, they affirm God’s power to
save them from Nebuchadnezzar’s hand, but they are not presuming for God. They don’t know what’s about to happen, so
they make no promises.
This is a lesson for Christians. We shouldn’t speak where God hasn’t spoken,
and we shouldn’t serve Him only if He does something for us. We should not speak where He hasn’t spoken.
Look at what they say: “But even if He does not, let it be
known to you, O king, that we are not going to serve your gods or worship the
golden image that you have set up.” This
verse captures the heart of their faith. They acknowledge that God may not deliver them
physically, yet their obedience is not contingent on deliverance. Their resolve echoes Job’s confession: “Though
He slay me, I will hope in Him” (Job 13:15).
Shadrach, Meshach, and Abed-nego model unwavering faith. They know God is able to deliver, but even if
He does not, they’ll obey Him. When we
face trials which test our faith, we must have the same resolve. Whether God delivers us from suffering or
through it, our call is to trust and obey, knowing He is with us (Matt. 28:20).
VI.
Conclusion
This account is a shining example to us to stand firm in
faith, even when it faces the fire. The
world will pressure us to bow to its idols, demean us for refusing, and demand
compliance with threats. Yet, like these
three, we can defy idolatry with courage, trusting God’s sovereignty.
Remember, their faith was not in deliverance. Rather, they believed in the God who is able
to deliver, even if He chooses not to deliver. We must likewise bow to His sovereign plans. Whether we face subtle distractions or overt
persecution, let us echo their resolve: “We will not serve your gods.” May we, by God’s grace, face our fiery trials
with faith, bringing glory to His name.
[1] See Ted Cabal, Chad Owen Brand, E. Ray Clendenen, Paul
Copan, J. P. Moreland, and Doug Powell, The Apologetics Study Bible: Real Questions, Straight
Answers, Stronger Faith, (Nashville, TN: Holman Bible
Publishers, 2007), 1273 and Earl D. Radmacher, Ronald Barclay Allen, and H.
Wayne House, The Nelson Study Bible: New
King James Version, (Nashville: T. Nelson Publishers, 1997), Da 3:5.
[2] Warren W. Wiersbe, Be Resolute, “Be” Commentary Series,
(Colorado Springs, CO: Victor, 2000), 36–38.
The Septuagint notes this in 3:1.
[3] Radmacher, et. al., Da 3:1.
[4] Stephen R. Miller, Daniel, The New American Commentary,
(Nashville: Broadman & Holman Publishers, 1994), 18:109.
[5] Ibid., 18:110.
[6] Ibid., 18:111.
[7] J. Dwight Pentecost, The Bible Knowledge Commentary: An Exposition of the Scriptures,
1985, 1, 1337.
[8] Miller, 18:111–112.
[9] Charles H. Dyer, The
Bible Knowledge Commentary: An Exposition of the Scriptures, 1985, 1,
1203–1204.
[10] Dale Ralph Davis, The Message of Daniel: His Kingdom Cannot Fail,
eds. Alec Motyer and Derek Tidball, The Bible Speaks Today, (Nottingham,
England: Inter-Varsity Press, 2013), 50.
[11] Miller, 18:113.
[12] Ibid.
[13] Ibid., 18:113–114.
[14] John MacArthur Jr., Ed., The MacArthur Study Bible,
electronic ed., (Nashville, TN: Word Pub., 1997), 1231.
[15] Miller, 18:114.
[16] Ibid.
[17] MacArthur, 1231.
[18] Miller, 18:114.
[19] Ibid.
[20] Ibid.
[21] Pentecost, 1338.
[22] Miller, 18:115.
[23] Ibid.
[24] Cabal, et. al., 1274.
[25] Miller, 18:116.
[26] MacArthur, 1231.
[27] Miller, 18:117.
[28] Radmacher, et. al., Da 3:8.
[29] Cabal, et.al., 1274.
[30] “These two words form a hendiadys and give the sense
of ‘extreme anger.’ ” Miller, 18:117.
[31] Ibid., 18:118.
[32] Cabal, et. al., 1274.
[33] Miller, 18:119.