|
Shadrach, Meshach and Abednego in the Blazing Furnace |
WHEN THEY came out of
the city the great
golden image danced
in the mirages across the plain
of Dura. These were not ordinary
citizens on a pilgrimage. Varied national
costumes of the richest kinds, voices speaking in a score or more tongues and
entourages in livery disclosed their high rank.
They headed
out across the
plain, "satraps,
prefects, viceroys, counselors, treasurers, judges, chief constables, and all
governors of
provinces," toward the glittering image.
Some went with
curiosity, some with indignation, some with fear, but
none dared deny
the whim of Nebuchadnezzar, lord
of the sixth-century BC Chaldean empire.
Perhaps mounted, walking or
riding in a palanquin they discussed the latest extravagance of their
monarch. Some contrasted this
return to idolatry
with the episode a few years
before when the king had been forced
to acknowledge the Hebrew
God, a deity far different from the
images in the temples
of his capital city, Babylon.
Some among the bedecked throng remembered
the dream that had provoked the king to his acclamation of Jehovah, God of the
Israelites. Some may have linked the
image the king had erected on the plain with that experience.
Only the
Jew Daniel among
all the palace retainers had been
able to give the king the explanation of the strange figure that had
troubled him in his dreams. And even then the interpretation was two-edged. Daniel
had described the golden
head of the image
seen in the dream
and said to
Nebuchadnezzar, "You
are that head
of gold. After you there
shall arise another
kingdom, inferior to yours, and
yet a third
kingdom…." Daniel 2:39, 40, NEB.
Viewed from the perspective of an
autocrat, the words were dangerous, even seditious. They predicted the end of Nebuchadnezzar’s
empire. If any of the satellite kingdoms
wanted encouragement to rebel, here it was.
Perhaps Daniel’s interpretation meant Nebuchadnezzar’s days were running
out. Their nation might be the next kingdom in the sequence of metallic symbols.
And so the despot had found his
own counter to the possibilities evoked by the vision. A
30-meter-high statue, erected on
the flat land
outside Babylon, testified
to his determination
to continue the rule
of the Chaldeans
for ever. Nebuchadnezzar
gold-plated not just the head of the idol, but the entire image from top to
bottom. A fitting reminder of his kingdom’s might—no second or third kingdom would
ever usurp Chaldea's place. It would last for ever.
The story that follows in the
Bible lingers in the memories of millions—the three Hebrews and the burning
fiery furnace. Daniel 3 tells of the
motleyed crowd completing its march across Dura and assembling about the
effigy, squinting at the reflections from the glittering structure. The king commands musicians to play. At this signal all bow down. All, except for three Jews— Shadrach, Meshach
and Abednego.
The three stand silhouetted
against the copper sky. The tyrant barks
an order. Guards hustle them before the king. They defy him, refusing to yield. The same guards
drag them toward a super-heated furnace.
As they push
the trio into its
mouth, a gout
of flame lunges out, and the
guards, breathing the boiling gases,
collapse and die.
In a
fit of sadism the
king peers into the flames: "Did we not cast three
bound men into the
midst of the fire?
They answered and said unto the king, True, O king. He
answered and said, Lo, I see four
men loose, walking in
the midst of the fire, and they
have no
hurt; and the form of the
fourth is like
the Son of God."
Daniel 3:24, 25, KJV.
The three
Hebrews walk out of
the fire, unscathed, not
even smelling of smoke.
And the fourth vanishes. Once more
the startled monarch acquiesces to the power of the Jewish God. His monstrous object lesson directed at the
assembled satellite nations goes awry. The Lord of Israel, a small and
insignificant minority people, triumphs.
It doesn't take too much
imagination to conjure what this meant to the Hebrews. The story must have spread everywhere in the domain
of Babylon, and
everywhere the Israelites took heart. God had not left them undefended. The same
Power who had once led their forefathers out of Egypt was remembering them in their
captivity. Perhaps this might
be the beginning
of miracles bringing defeat
to their pagan
ruler as surely as the miracles
of Moses had vanquished Pharaoh. The morale of God's people surged.
This story projects us back into
an age when the miraculous walked side by side with the natural. The Hebrew nation lived in anticipation of divine
intervention. It had happened so many times. They knew God could save them. This expectation backdrops the insouciance of
the reply of the three Hebrews as they were dragged before the king: "We have no need to answer you on this
matter. If there is a god who is able to save us from the blazing furnace, it
is our God whom we serve, and he will
save us from your power, O king; but if
not, be it known to your majesty that we
will neither serve your god nor worship the golden image that
you have set
up." Daniel 3:16-18, NEB.
Such conviction about God’s competency
to intercede does not come easily for modern people. Vast numbers would regard this story with skepticism or rank it with Grimm's Fairy Tales. Yet the Bible teems with
incidents in which God personally interfered.
Two events set this story apart.
There is the miracle of deliverance; and there is the intervention of the divine
Son of God with human destiny. It should
not surprise that the Son of God chooses to appear with His faithful trio in
the middle of the flames. It harmonizes with scores of other divine acts on
behalf of God's faithful people.
The identity of the Fourth in the
fire may have puzzled many of the Jews who heard the story. Who was walking in
the fire with their three compatriots? They would not doubt the presence of a mighty
Being. They would ponder carefully His
identity. For many the realization would
come. Their three fellow exiles had been
privileged to see the coming Prince of Israel, the Son of God.
The story speaks to us also oft
he first phases of a confrontation that still continues. In the Bible story,
Babylon stands in conflict with
Jerusalem—Babylon representing
anti-God powers and Jerusalem
the presence of God
among His people. The hierarchy of Babylon represented by Nebuchadnezzar and his
minions stands over against the Son of God and His people. The worship enforced by Babylon countermands the worship of the true
God.
There on
Dura a micro drama
plays out the great
clash of the ages.
On the one hand
there rises the defiant
image, contradicting the divine
decrees and calling for
a false worship.
Nebuchadnezzar marshals his
military and political muscle behind the Babylonian religious system. All
peoples must obey and bow down. All must worship or be killed.
On the other side God watches, weighing
the impact of this event on the fate of His people and the truth they represent. God’s name, God’s people and God's truth are
in jeopardy. To leave the three young men to immolation risks too much. The Son
of God steps into the fire with His three
children, confounds Nebuchadnezzar and
affirms God's intention
to deliver His people.
The drama provides a pattern for future
apocalyptic visions. Six hundred years
later the prophet John sees a similar confrontation of global proportions.
The vision
of Revelation 13 pits
the forces of international
and spiritual Babylon against
God and His
people: "All on earth
will worship it,
except those whose names
the Lamb that
was slain keeps in his roll of the living, written there
since the world
was made." Revelation 13:8,
NEB.
Again it
is a faithful
minority threatened by overwhelming
forces of devilish origin.
In John's vision it is the Lamb of God who delivers His people. Again it
is God's name, God's truth and God’s people under threat. Again God preserves and saves His cause.
In the denouement, spiritual Jerusalem overcomes spiritual Babylon: "And I John saw the holy city,
new Jerusalem, coming down from God out of heaven….." Revelation 21:2, KJV.
Christ triumphs over Satan and
his cohorts: "And the devil that deceived them was cast
into the lake of fire
and brimstone, where
the beast and
the false prophet are...."
Revelation 20:10, KJV.
God's people emerge unscathed
from the flames of tribulation. "Now
at last God has his dwelling among men!
He will dwell among them and they shall be his people, and God himself
will be with them." Revelation 21:3,
NEB.
We all may identify with Shadrach,
Meshach and Abednego. The fires of temptation
or persecution surround us. Our faith suffers assaults. Bound by circumstances,
helpless against our own natures, failing so often, succeeding so seldom—this
is the pattern of the lives of so many who try to follow God’s will. Yet to
the eye of faith
a Companion walks beside, just as surely as He walked in the
furnace at Dura. Faith
looks around and finds the Son of God, sustaining, protecting. In
His presence the bonds
fall off, strength
renews, we go free.
Christ walks with us in the fires of spiritual trial. He does not walk away from us, or leave us unattended. No matter whether our own foolishness has brought us to the testing. No matter whether the conniving of circumstances or the spite of enemies brings us low. No matter if Satan launches his arsenals of doubt or discouragement against us. In all these and in all other conditions Christ is with us. That is the message of Daniel 3. Even if we must stay in the fire, He does not leave us alone, unprotected.
Scripture informs us of the One who will not go away. "God himself has said, will never leave you or desert you'; and so we can take courage and say, 'The Lord is my helper, I will not fear; what can man do to me?'" Hebrews 13:5, 6, NEB.
The text could well have been written for the three Hebrews. And it was certainly written for us. God has not gone away. Through His Christ He is there with us, now and for all our tomorrows.
Walter Scragg 1987