GOD'S WORD® Translation (©1995)
Nebuchadnezzar said, "Praise the God of Shadrach, Meshach, and Abednego. He sent his angel and saved his servants, who trusted him. They disobeyed the king and risked their lives so that they would not have to honor or worship any god except their own God.

King James Bible
Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

Douay-Rheims Bible
Then Nabuchodonosor breaking forth, said: Blessed be the God of them, to wit, of Sidrach, Misach, and Abdenago, who hath sent his angel, and delivered his servants that believed in him: and they changed the king's word, and delivered up their bodies that they might not serve, nor adore any god, except their own God.

Darby Bible Translation
Nebuchadnezzar spoke and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants who trusted in him, and who changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God!

English Revised Version
Nebuchadnezzar spake and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and have yielded their bodies, that they might not serve nor worship any god, except their own God.

Webster's Bible Translation
Then Nebuchadnezzar spoke, and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

World English Bible
Nebuchadnezzar spoke and said, Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel, and delivered his servants who trusted in him, and have changed the king's word, and have yielded their bodies, that they might not serve nor worship any god, except their own God.

Young's Literal Translation
Nebuchadnezzar hath answered and hath said, 'Blessed is the God of Shadrach, Meshach, and Abed-Nego, who hath sent His messenger, and hath delivered His servants who trusted on Him, and the word of the king changed, and gave up their bodies that they might not serve nor do obeisance to any god except to their own God.

Cross References

Acts 5:19 But during the night an angel of the Lord opened the gates of the prison, and taking them out he said,

Acts 12:7 And behold, an angel of the Lord suddenly appeared and a light shone in the cell; and he struck Peter's side and woke him up, saying, "Get up quickly." And his chains fell off his hands.

Acts 12:11 When Peter came to himself, he said, "Now I know for sure that the Lord has sent forth His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting."

1 Corinthians 13:3 And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing.

Psalm 22:4 In You our fathers trusted; They trusted and You delivered them.

Psalm 22:5 To You they cried out and were delivered; In You they trusted and were not disappointed.

Isaiah 12:2 "Behold, God is my salvation, I will trust and not be afraid; For the LORD GOD is my strength and song, And He has become my salvation."

Isaiah 26:3 "The steadfast of mind You will keep in perfect peace, Because he trusts in You.

Isaiah 26:4 "Trust in the LORD forever, For in GOD the LORD, we have an everlasting Rock.

Isaiah 37:36 Then the angel of the LORD went out and struck 185,000 in the camp of the Assyrians; and when men arose early in the morning, behold, all of these were dead.

Isaiah 50:10 Who is among you that fears the LORD, That obeys the voice of His servant, That walks in darkness and has no light? Let him trust in the name of the LORD and rely on his God.

Jeremiah 17:7 "Blessed is the man who trusts in the LORD And whose trust is the LORD.

Daniel 2:47 The king answered Daniel and said, "Surely your God is a God of gods and a Lord of kings and a revealer of mysteries, since you have been able to reveal this mystery."

Daniel 3:15 "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?"

Daniel 3:16 Shadrach, Meshach and Abed-nego replied to the king, "O Nebuchadnezzar, we do not need to give you an answer concerning this matter.

Daniel 3:18 "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."

Daniel 3:25 He said, "Look! I see four men loosed and walking about in the midst of the fire without harm, and the appearance of the fourth is like a son of the gods!"

Daniel 6:16 Then the king gave orders, and Daniel was brought in and cast into the lions' den. The king spoke and said to Daniel, "Your God whom you constantly serve will Himself deliver you."

Daniel 6:22 "My God sent His angel and shut the lions' mouths and they have not harmed me, inasmuch as I was found innocent before Him; and also toward you, O king, I have committed no crime."

Daniel 6:23 Then the king was very pleased and gave orders for Daniel to be taken up out of the den. So Daniel was taken up out of the den and no injury whatever was found on him, because he had trusted in his God.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 28-30

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, Acts 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 (v. 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 (v. 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 (v. 28): He has sent his angel and delivered his servants. Bel could not save his worshippers from being burnt at the mouth of the furnace, but the God of Israel saved his from being burnt when they were cast into the midst of the furnace because they refused to worship any other god. By this Nebuchadnezzar was plainly given to understand that all the great success which he had had, and should yet have, against the people of Israel, which he gloried in, as he had therein overpowered the God of Israel, was owing purely to their sin: if the body of that nation had faithfully adhered to their own God and the worship of him only, as these three men did, they would all have been delivered out of his hand as these three men were. And this was a necessary instruction for him at this time.

II. He applauds the constancy of these three men in their religion, and describes it to their honour, v. 28. Though he is not himself persuaded to own their God for his and to worship him, because, if he do so, he knows he must worship him only and renounce all others, and he calls him the God of Shadrach, not my God, yet he commends them for cleaving to him, and not serving nor worshipping any other God but their own. Note, There are many who are not religious themselves, and yet will own that those are clearly in the right that are religious and are stedfast in their religion. Though they are not themselves persuaded to close with it, they will commend those who, having closed with it, cleave to it. If men have given up their names to that God who will alone be served, let them keep to their principles, and serve him only, whatever it cost them. Such a constancy in the true religion will turn to men's praise, even among those that are without, when unsteadiness, treachery, and double dealing, are what all men will cry shame on. He commends them that they did this, 1. With a generous contempt of their lives, which they valued not, in comparison with the favour of God and the testimony of a good conscience. The yielded their own bodies to be cast into the fiery furnace rather than they would not only not forsake their God, but not affront him, by once paying that homage to any other which is due to him alone. Note, Those shall have their praise, if not of men, yet of God, who prefer their souls before their bodies, and will rather lose their lives than forsake their God. Those know not the worth and value of religion who do not think it worth suffering for. 2. They did it with a glorious contradiction to their prince: They changed the king's word, that is, they were contrary to it, and thereby put contempt upon both his precepts and threatenings, and made him repent and revoke both. Note, Even kings themselves must own that, when their commands are contrary to the commands of God, he is to be obeyed and not they. (3.) They did it with a gracious confidence in their God. They trusted in him that he would stand by them in what they did, that he would either bring them out of the fiery furnace back to their place on earth or lead them through the fiery furnace forward to their place in heaven; and in this confidence they became fearless of the king's wrath and regardless of their own lives. Note, A stedfast faith in God will produce a stedfast faithfulness to God. Now this honourable testimony, thus publicly borne by the king himself to these servants of God, we may well think, would have a good influence upon the rest of the Jews that were, or should be, captives in Babylon. Their neighbours could not with any confidence urge them to do that, nor could they for shame do that, which their brethren were so highly applauded by the king himself for not doing. Nay, and what God did for these his servants would help not only to keep the Jews close to their religion while they were in captivity, but to cure them of their inclination to idolatry, for which end they were sent into captivity; and, when it had had that blessed effect upon them, they might be assured that God would deliver them out of that furnace, as now he delivered their brethren out of this.

III. He issues a royal edict, strictly forbidding any to speak evil of the God of Israel, v. 29. We have reason to think that both the sins and the troubles of Israel had given great occasion, though no just occasion, to the Chaldeans to blaspheme the God of Israel, and, it is likely, Nebuchadnezzar himself had encouraged it; but now, though he is no true convert, nor is wrought upon to worship him, yet he resolves never to speak ill of him again, nor to suffer others to do so: "Whoever shall speak any thing amiss, any error (so some), or rather any reproach or blasphemy, whoever shall speak with contempt of the God of Shadrach, Meshach, and Abednego, they shall be counted the worst of malefactors, and dealt with accordingly, they shall be cut in pieces, as Agag was by the sword of Samuel, and their houses shall be demolished and made a dunghill." The miracle now wrought by the power of this God in defence of his worshippers, publicly in the sight of the thousands of Babylon, was a sufficient justification of this edict. And it would contribute much to the ease of the Jews in their captivity to be by this law screened from the fiery darts of reproach and blasphemy, with which otherwise they would have been continually annoyed. Note, It is a great mercy to the church, and a good point gained, when its enemies though they have not their hearts turned, yet have their mouths stopped and their tongues tied. If a heathen prince laid such a restraint upon the proud lips of blasphemers, much more should Christian princes do it; nay, in this thing, one would think that men should be a law to themselves, and that those who have so little love to God that they care not to speak well of him, yet could never find in their hearts, for we are sure they could never find cause, to speak any thing amiss of him.

IV. He not only reverses the attainder of these three men, but restores them to their places in the government (makes them to prosper, so the word is), and prefers them to greater and more advantageous trusts than they had been in before: He promoted them in the province of Babylon, which was much to their honour and the comfort of their brethren in captivity there. Note, It is the wisdom of princes to prefer and employ men of stedfastness in religion; for those are most likely to be faithful to them who are faithful to God, and it is likely to be well with them when God's favourites are made theirs.

Calvin's Commentary

28. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

28. Loquutus est Nebuchadnezer, et dixit, Benedictus Deus ipsorum, nempe Sadrach, Mesach, et Abed-nego, qui misit angelum suum, et eripuit, servavit, servos suos, qui confisi sunt in ipso, et verbum regis mutarunt, [197] et tradiderunt corpora sua, ne colerent, vel adorarent omnem deum, [198] praeter Deum suum.

This, indeed, is no common confession, but the event proved how suddenly King Nebuchadnezzar was acted on by impulse, without having, the living root of the fear of God in his heart. And I repeat this again, to shew that repentance does not consist in one or two works, but in perseverance, as Paul says, --

"If ye live in the Spirit, walk also in the Spirit." (Galatians 5:25.)

Here he requires constancy in the faithful, by which they may shew themselves to be truly born again of God's Spirit. Nebuchadnezzar celebrated the God of Israel as if inspired by an enthusiasm, but at the same time he mingled his idols with the true God, so that there was no sincerity in him. So when the impious feel God's power, they do not dare to proceed with obstinacy against him, but wish to appease him by a false repentance, without putting off their natural disposition. Thus we readily conclude Nebuchadnazzar to be always the same, although God extracted from him this confession, -- Blessed, says he, be the God of Shadrach, Meshach, and Abed-nego! Why does he not rather speak of him as his own God? This may be excused, had he really devoted himself to the God of Israel, and abjured his former superstitions. As he does not act thus, his confession is worthless; not because he wished to obtain men's favor or good opinion by what he said, but he deceived himself after the manner of hypocrites. He pronounces the God of Shadrach, Meshach, and Abed-nego to be blessed if he really felt this, he must at the same time curse his idols, for the glory of the one true God cannot be extolled without all idols being reduced to nothing. For how can God's praise exist without his being solely conspicuous? If any other deity is opposed to him, his majesty is already buried in complete obscurity. Hence we may collect that Nebuchadnezzar was not touched with true repentance when he blessed the God of Israel. He adds, Who sent his angel, and delivered his servants. Here Daniel shews more clearly the absence of conversion in Nebuchadnezzar, and his failure to embrace the God of Israel, and worship him with sound and complete surrender of his affections. Why so? Because piety is always founded upon the knowledge of the true God, and this requires instruction. Nebuchadnezzar knew the God of Israel to be majestic from the display of his power, for he had such a spectacle presented to him as he could not despise, if he wished. Here he confesses that Israel's God was mighty, since he was taught it by a miracle; but this, as I have reminded you, is not sufficient for solid piety, unless instruction is added, and occupies the first place. I allow, indeed, that miracles prepare men to believe, but if miracles only occurred without the knowledge of God being added from his Word, faith will vanish away -- as the example sufficiently remarkable here sets before us. We term the faith of Nebuchadnezzar to be but momentary, because while his senses were fixed upon the miracle, he was content with the spectacle, without inquiring into the character of the God of Israel, and the bearing of his law. He was not anxious about a Mediator; hence he neglected the chief point of piety, and rashly seized upon one part of it only. We clearly observe this in many profane men, for God often humbles them, to induce them suppliantly to fly to him for safety; but meanwhile, they remain perplexed by their own senses; they do not deny their own superstitions, nor regard the true worship of God. To prove our obedience to God, we must, uphold this principle -- nothing pleases him which does not spring from faith. (Romans 14:23.) But faith cannot be acquired by any miracle, or any perception of the Divine power; it requires instruction also. The miracles avail only to the preparation for piety or for its confirmation; they cannot by themselves bring men to worship the true God. This is surprising indeed, when a profane king says the angel was sent by God

It is sufficiently evident from heathen writings that something was always known about angels. This was, as it were, a kind of anticipation and previous persuasion, since all people are persuaded that angels exist, so that they had some idea of angels, although but a partial one. For, when a short time ago Daniel said the fourth appearance in the furnace was called by the king of Babylon "a son of a god," then, as I have explained it, Nebuchadnezzar professed some belief in angels. He now says more expressly, God sent his angel As angels afford supplies to the elect and the faithful, I treat the subject here but shortly, since I am not in the habit of dwelling upon ordinary passages. It is enough for the present passage to shew how the impious, who have learnt nothing from either God himself or from piety at large, were yet imbued with these principles, since God is accustomed to use the assistance of angels to preserve his people. For this reason Nebuchadnezzar now says; the angel was sent by God to deliver his servants He next adds, who trusted in him; and this is worthy of notice, since it is added as a reason why these three men were so wonderfully preserved, through reposing all their hopes on God. Although Nebuchadnezzar was very like a log or a stone with relation to the doctrine of faith, yet God wished by means of this stone and log to instruct us, to inspire us with shame, and to reprove us of incredulity, since we are unable to conform our lives to his will, and to approach all dangers boldly, whenever it becomes necessary. For if we are thoroughly persuaded that God is the guardian of our life, surely no threats, nor terrors, nor death itself, should hinder us from persevering in our duty. But distrust is the cause of slothfulness, and wherever we deflect from a straightforward course, we deprive God of his honor, by becoming backsliders, while some want of faith betrays itself and is palpably apparent. Hence let us learn, if we wish our life to be protected by God's hand, to commit ourselves entirely to him, since he will never disappoint us when we confide in him. We saw how doubtful about the event Shadrach, Meshach, and Abed-nego were; but their doubt did not diminish their hope and confidence. They were placed in this alternative -- either God will take us from rite furnace, or, if we must die, he will preserve us for some better state, and gather us into his kingdom. Although they dared not persuade themselves that he would notice them yet they reposed their lives in the hand and care of God. Hence they are deservedly complimented by Nebuchadnezzar, when he said, -- They trusted in their God, and afterwards, they changed the king's edict, that is, reduced it to nothing, and abrogated it, because they were endued with greater power. For whoever rests in God, easily despises all mankind, and whatever is lofty and magnificent in the world. And this context is worthy of observation, since faith ought to be put as a foundation, and then fortitude and constancy must be added, with which Shadrach, Meshach, and Abed-nego were endowed; because any one who reposes upon God can never be moved aside from the discharge of his duty; and however numerous the impediments which may occur, he will be borne aloft on the wings of his confidence. He who knows God to be on his side, will be superior to the whole world, and will neither wonder at the scepter and diadems of kings, nor dread their power, but rather surpass all the majesty of the earth which may oppose him, and never to turn aside from this course.

He afterwards adds, they delivered up their bodies instead of worshipping or adoring any god except their own God. That very thing which the king is compelled to praise in these three men, at this day many who boast themselves to be Christians wish to escape. For they fancy their faith to be buried in their hearths, and bring forth no fruit of their profession. There is no doubt God wished these things to be related by his Prophet, to shew the detestable cunning of those who wish to defraud God of his lawful honor, and at the same time shelter themselves from his gaze, lest he should notice their insult. Such as these are unworthy of being convinced by the word of God, but Nebuchadnezzar is here appointed their master, censor, and judge. And we must diligently remark this, -- Nebuchadnezzar praises these three, because they refused to worship any other god except their own. Why then did he mingle together a great multitude of deities? For he did not depart from his own errors and give himself up entirely to the God of Israel, and embrace his worship in its purity. Why then does he praise in others what he does not imitate? But this is far too common; for we see virtue praised and yet frozen to death, as in this instance, for many are willing to offer him lip-service. (Juvenal, Sat. 1.) Although Nebuchadnezzar seemed here to speak seriously, yet he did not consider himself; but he took away all pretext for excuse, since he could not afterwards pretend ignorance and error, after asserting with his own mouth that no other god ought to be worshipped. Hence he may cause those who now wish to be called Christians to be ashamed, unless they depart far away from all superstitions, and consecrate themselves entirely to God, and retain his worship in its sincerity. We must remember then how King Nebuchadnezzar does not simply praise the constancy of these three men, because he does not acknowledge any god, for he does reckon the God of Israel to be a true deity. Hence it follows, that all others were fictitious and utterly vain. But he spoke to no purpose, because God did not thereby touch his heart, as he usually works in his elect when he regenerates them. It follows, --

Footnotes:

[197] Transgressed, that is, deprived the king's edict of its confidence and authority -- Calvin.

[198] That is, adore any other god. -- Calvin.

Links

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Alphabetical: Abednego Abed-nego and angel any as be Blessed bodies command defied delivered except give God has him his in king's lives Meshach Nebuchadnezzar not of or own Praise put rather rescued responded said sent servants serve Shadrach so than the their Then They to trust trusted up violating were who willing worship yielded

Bible Browser

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