Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 235] Hippolytus of Rome on Daniel 3:1

"In the eighteenth year," etc. (These words are wanting in the Vulgate, etc.) A considerable space of time having elapsed, therefore, and the eighteenth year being now in its course, the king, calling to mind his vision, "made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits." For as the blessed Daniel, in interpreting the vision, had answered the king, saying, "Thou art this head of gold in the image," the king, being puffed up with this address, and elated in heart, made a copy of this image, in order that he might be worshipped by all as God.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 3:1

Verse 1. "Nebuchadnezzar the king made a golden statue seventy cubits in height and six cubits in breadth." How soon he forgot the truth, when he had just been worshipping a servant of God as if he had been God Himself, but now commanded a statue to be made for himself in order that he personally might be worshipped in the statue! Now if this statue was of gold, and was of incalculable weight, it was intended to arouse amazement in the beholders and to be worshipped as God even though a mere inanimate object, whilst everyone would be consecrating his own avarice to it. On the other hand an opportunity of salvation was afforded to the barbarian nations through the opportune presence of the captive Jews (Col. iii), with the result that after they had first come to know the power of the one true God through Daniel's revelation of the dream, they might then learn from the brave example of the three youths to despise death, and to eschew the worship of idols.

"And he set it up in the plain of Dura in the province of Babylon." Instead of "Dura" Theodotion has "Deira," and Symmachus has "Durau," whereas the Septuagint renders it as the common noun peribolon, a word which we might render as "game-preserve" or "enclosure."

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 458] Theodoret of Cyrus on Daniel 3:1

Our Lord is good and loves humankind, so the creator and ruler desires “all to be saved and to know the truth” and “does not seek the death of the wicked but that they should turn and live.” Indeed, for that reason he died for our salvation. So truly he [the king] acts like a fool; being enslaved to arrogance, he derives no benefit from the divine remedy, but like the one who lives with illness, he rejects the cure from those who practice medicine. Thus, the awful disease tends to grow day by day. Such a man is this boastful king, who the God of all bestowed on him kindness without bounds, applying the cure for countless transgressions and acts of impiety. So also God revealed that the bringing of peace is fragile and passing, as he held aloft the ones made captive by war and who bore by compulsion the yoke of slavery. They shined splendidly and steadfastly and were admired for the wisdom of their prophecy. And thereby the God of all was indeed confessed to be the true God. But after a short time, the king came back into his true nature, just “as a dog returns to his vomit.”

Source: COMMENTARY ON DANIEL 3:1

[AD 407] John Chrysostom on Daniel 3:2

The enemy prepares the theater, and the king himself collects the spectators and prepares the lists; a theater too, not of chance persons or of some private individuals but of all those who were honorable and in authority, so that their testimony may be worthy of credit with the multitude. They had come summoned for one thing; but they all departed having beheld another thing. They came in order to worship the image; and they departed, having derided the image and struck with wonder at the power of God through the signs that had taken place with respect to these young men.

Source: HOMILIES CONCERNING THE STATUES 4:8

[AD 420] Jerome on Daniel 3:2

Verse 2. "Nebuchadnezzar sent therefore to the satraps, magistrates and judges, the dukes and potentates, and the prefects and all the princes of the various districts that they should gather themselves together." It is the higher ranks which stand in the greater peril, and those who occupy the loftier position are the more sudden in their fall. The princes are assembled to worship the statue in order that through their princes the nations also might be attracted into error, For those who possess riches and power are all the more easily overthrown because of their apprehension of being bereft of them. But after the magistrates are led astray, the subject populace perish through the evil example of their superiors.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 253] Origen of Alexandria on Daniel 3:4

And we know that once we have been persuaded by Jesus to abandon idols and the atheism of worshiping many gods, the enemy cannot persuade us to commit idolatry, though he tries to force us. That is why he empowers those over whom he has authority to do such things.…It is not just of old that Nebuchadnezzar’s image of gold was set up or only then that he threatened Ananias, Azarias and Misael that he would throw them into the burning fiery furnace unless they worshiped it. Even now Nebuchadnezzar says the same thing to us, the true Hebrews in exile from our homeland. But as for us, let us imitate those holy men so that we may experience the heavenly dew that quenches every fire that arises in us and cools our governing mind.

Source: EXHORTATION TO MARTYRDOM 32-33

[AD 407] John Chrysostom on Daniel 3:4

See how the struggles are so difficult, how irresistible is the snare, how deep the valley, and a precipice on either hand. But be not afraid. By whatever means the enemy increases his machinations, so much the more does he make evident the courage of the young men. For this reason is there this symphony of so many musicians; for this reason the burning furnace; in order that both pleasure and fear might attack the souls of those gathered.… Thus was fear as well as pleasure present; the one entering to assault the soul by way of the ears, the other by the eyes. But the noble character of these youths was not by any such means to be conquered.

Source: HOMILIES CONCERNING THE STATUES 4:8

[AD 420] Jerome on Daniel 3:4-5

Verses 4, 5. "And a herald proclaimed with mighty voice: 'To us the order is given, both peoples and tribes and languages, at what hour ye hear the sound of the trumpet...'" Not that the entire population of all the nations could have gathered on the plain of Dura and adored the golden statue, but rather, in the person of their leaders, all the tribes and peoples were supposed to have performed the act of worship. Now as I mentally run through all the Holy Scripture, I nowhere find (unless my memory fails me) a passage stating that any of the saints worshipped God Himself by falling prostrate; but only someone worshipping idols or demons or forbidden objects is said to have worshipped by falling prostrate. So also in this present instance that kind of worship is performed not once but several times as well. Moreover in the Gospel the devil says to the Lord, "All these things will I give Thee, if Thou fallest down and worshippest me" (Matthew 4:9). But this comment should also be made, that all heretics who devise a false doctrine with the brilliance of worldly eloquence, fashion thereby a golden statue, and to the best of their ability constrain men by their persuasiveness to fall down and adore the idol of deceit.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 235] Hippolytus of Rome on Daniel 3:7

"All the people fell." Some (did so) because they feared the king himself; but all (or "most"), because they were idolaters, obeyed the word commanded by the king.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 3:7

Verse 7. "After these things the people, therefore, as soon as they heard the sound of the trumpet and pipe..." We are to take this statement in the same sense as above, so that we understand that all the peoples were represented by their leaders. For of course it was impossible for all the nations to attend at one time.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 420] Jerome on Daniel 3:8

Verse 8. "And straightway at that time there came certain Chaldeans and accused the Jews..." They were envious of these Jews because they had been in charge of the king's business in Babylon, and also they were offended by their foreign religion and aversion towards idols. They therefore find a pretext for accusing them to the king. The final consequence ensues.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 407] John Chrysostom on Daniel 3:12

Consider along with me the wickedness of those who were their accusers, and how maliciously and bitterly they brought the accusation!… They did not merely mention the nation, but they also bring to mind their [the Jews’] honorable positions, that they may inflame the wrath of the king. It is almost as if they had said, “These slaves, these captives, who are without a city, you have made rulers over us. But they show contempt for such an honor and treat insolently the one who has given them this honor!” They go on then to say, “The Jews whom you have set over the province of Babylon do not obey or serve your gods.” The accusation becomes their greatest praise; and the crimes imputed, their encomium; a testimony that is unassailable as it is brought forward by their enemies.

Source: HOMILIES CONCERNING THE STATUES 4:8

[AD 420] Jerome on Daniel 3:12

Verse 12. "Now then, there are certain Jews whom thou hast appointed over the affairs of the district of Babylon, namely Shadrach, Meshach, and Abednego, who have despised thy decree" (the Vulgate reads: "those men of thine have despised the decree, O king"). To a certain extent their statement amounts to this: "Those captives and slaves whom thou hast preferred before us and hast made to be governors have lifted themselves up in pride and despise thine orders, not serving thy gods, and not worshipping the golden statue thou hast set up." The assertion we made at the commencement of the commentary on the vision is more abundantly proved in this passage, namely that the gods of Nebuchadnezzar were not to be identified with the golden statue which he had ordered to be erected for the worship of himself, for in what follows the king himself says:

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 555] Romanos the Melodist on Daniel 3:12

When in Babylon an image had been made,
And everyone against his will worshiped the lifeless things as though it were alive,
Then, as Scripture tells, three youths,
Having received in their hearts divine guidance, did not leave the straight path,
For they considered the madness of many as a path that leads astray.
And so the steadfast young men did not follow it.
But, advancing on the straight road, always toward the truth,
They mocked the trickery of the Persians,
Or rather, the sainted boys mourned and lamented,
For a righteous person does not rejoice over the destruction of another but with groans prays:
“Hasten, Merciful One; and in compassion come quickly
To our aid, since you are able to do what you will.”

Source: KONTAKION ON THE THREE CHILDREN 2

[AD 235] Hippolytus of Rome on Daniel 3:13

Behold the Holy Spirit as it is manifest in the martyrs’ eloquent speech, comforting them and consoling them and encouraging them to disregard death.… A person deprived of the Holy Spirit would be frightened and hide in fear, taking precautions against this death.… He is terrified as he stands before the blade, panicked at the idea of torment and seeing only the world below. This man is consoled with the life below, as he prefers to have a wife and the love of his children and to see only wealth. This man, who does not possess the power of heaven, readily is lost. Thus, whoever is close to the Word hears the command of the King ng and Lord of the sky: “Whoever does not take up his cross and follow me is not worthy of me, and whoever does not give up all of his possessions will not become my disciple.”

Source: COMMENTARY ON DANIEL 2:21.1-3

[AD 407] John Chrysostom on Daniel 3:13

Then the youths alone are led into the midst; in order that from this also the conquest may become even more illustrious, they alone conquering and being proclaimed victors among so vast a multitude. This courage would not have been so surprising if they had acted courageously at the outset, when no one had fallen prostrate. But the greatest and most astonishing fact was that the multitude of those who fell down neither made them frightened nor made them weak. They did not say to themselves such things as many often do, “If we were first, and the only persons to worship the image, this would have been a sin; but if we do this with so many persons, who will not make allowance? Who will not think us worthy of defense?” But nothing of this sort did they say or think when they beheld the shapes of so many princes.… What does the king do at this point? He commands that they should be brought into the midst, so that he may make them scared in every way. But nothing dismayed them, neither the wrath of the king, nor their being left alone in the midst of so many, nor the sight of the fire, nor the sound of the trumpet nor the whole multitude looking wrathfully at them; for deriding all these things, as if they were about to be cast into a cool fountain of water, they entered the furnace uttering that blessed sentence, “We will not serve your gods.” … I have told you this history with good reason that you may learn that whether it is the wrath of a king, or the violence of soldiers, or the envy of enemies, or captivity, or destitution, or fire, or furnace or ten thousand terrors, nothing will work to shame or terrify a righteous person.

Source: HOMILIES CONCERNING THE STATUES 4:8-9

[AD 420] Jerome on Daniel 3:14

Verse 14. "Do ye not serve my gods, and do you not worship the golden statue which I have set up?..." Other authorities assert that it is the custom of Holy Scripture to speak of the one and same idol in the plural, just like the verse in Exodus concerning the calf: "These are thy gods, O Israel, who have brought thee out of the land of Egypt" (Exodus 32:4). Also in the Book of Kings, where Jeroboam is establishing the golden calf in Bethel, he is said to have fashioned idols (1 Kings 12:26-28). On the other hand a plurality of demons are addressed in the singular number, as in Isaiah: "He bows himself down and worships it, and as he makes his vow he says, 'Thou art my God!'" (Isaiah 44:17).

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 407] John Chrysostom on Daniel 3:15

But I say all this now, and select all the histories that contain trials and tribulations and the wrath of kings and their evil designs, in order that we may fear nothing except offending God. For then also was there a furnace burning; yet they derided it but feared sin. For they knew that if they were consumed in the fire, they should suffer nothing that was to be dreaded, but if they were guilty of impiety, they should undergo the extremes of misery. It is the greatest punishment to commit sin, though we may remain unpunished; … it is the greatest honor and repose to live virtuously, though we may be punished.

Source: HOMILIES CONCERNING THE STATUES 6:14

[AD 420] Jerome on Daniel 3:15

Verse 15. "Prostrate yourselves and worship the statue I have made." Although he had up to this point given the youths his orders in angry fashion, yet he gives them room for a change of heart, so that their previous guilt might be pardoned if only they should fall down and worship. But if they should not deign to offer worship, the punishment of the fiery furnace lay at hand.

"And what God is there who shall rescue you from my hand?..." Why naturally, that same God whose servant thou didst just recently worship and Whom thou didst assert to be truly God of gods and Lord of kings.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 200] Martyrdom Of Polycarp on Daniel 3:16

So they did not nail him but tied him. Then he, placing his hands behind him and being bound to the stake, like a noble ram out of a great flock for an offering, a burnt sacrifice made ready and acceptable to God, looking up to heaven said, “O Lord God Almighty, the Father of the beloved and blessed Son Jesus Christ, through whom we have received the knowledge of you, the God of angels and powers and of all creation and of the whole race of the righteous, who live in your presence.” … When he had offered up the Amen and finished his prayer, the firemen lighted the fire. And, a mighty flame flashing forth, we to whom it was given to see a marvel, yes, we were preserved that we might relate to the rest what happened.The fire, making the appearance of a vault, like the sail of a vessel filled by the wind, made a wall round about the body of the martyr; and it was there in the midst, not like flesh burning but like [a loaf in the oven or like] gold and silver refined in a furnace. For we perceived such a fragrant smell, as if it were the wafted odor of frankincense or some other precious spice. So at length the lawless men, seeing that his body could not be consumed by the fire, ordered an executioner to go up to him and stab him with a dagger. And when he had done this, there came forth [a dove and] a quantity of blood, so that it extinguished the fire; and all the multitude marveled that there should be so great a difference between the unbelievers and the elect.

Source: MARTYRDOM OF POLYCARP 14-16

[AD 220] Tertullian on Daniel 3:16

In terms of the honors due to king or emperor, we have a clear ruling to be subject in all obedience, according to the apostle’s command, to magistrates and princes and those in authority, but this obedience must be within the bounds of Christian discipline. That is, it is proper so long as we keep ourselves free of idolatry. It was for this reason that the familiar example of the three friends occurred before our time. Obedient in other respects to King Nebuchadnezzar, they most firmly refused to honor his image, and by this they proved that to extend the honor proper to a mortal beyond its due limits until it resembles the grandeur of God is idolatry. Daniel, in the same way, subjected himself to Darius in all points and performed his duty as long as it did not imperil his religion. To avoid that, Daniel showed no more fear of the king’s lions than they had shown of the king’s fires.

Source: ON IDOLATRY 15

[AD 235] Hippolytus of Rome on Daniel 3:16

"Shadrach, Meshach, and Abednego answered," etc. These three youths are become an example to all faithful men, inasmuch as they did not fear the crowd of satraps, neither did they tremble when they heard the king's words, nor did they shrink when they saw the flame of the blazing furnace, but deemed all men and the whole world as nought, and kept the fear of God alone before their eyes. Daniel, though he stood at a distance and kept silence, encouraged them to be of good cheer as he smiled to them. And be rejoiced also himself at the witness they bore, understanding, as he did, that the three youths would receive a crown in triumph over the devil.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 397] Ambrose of Milan on Daniel 3:16

Preserve then, my sons, that friendship you have begun with your brothers, for nothing in the world is more beautiful than that. It is indeed a comfort in this life to have one to whom you can open your ear, with whom you can share secrets and to whom you can entrust the secrets of your heart. It is a comfort to have a trusty person by your side who will rejoice with you in prosperity, sympathize in troubles, encourage in persecution. What good friends those Hebrew children were whom the flames of the fiery furnace did not separate from the love of each other!

Source: On the Duties of the Clergy 3.22.131

[AD 407] John Chrysostom on Daniel 3:16

Observe that they [the young men] by a special dispensation are ignorant of the future, for if they had foreknown, there would have been nothing wonderful in their doing what they did. For what marvel is it if, when they had a guarantee of safety, they defied all terrors? Then God indeed would have been glorified in that he was able to deliver them from the furnace, but they would not have been wondered at, inasmuch as they would not have cast themselves into dangers. For this reason, he caused them to be ignorant of the future that he might glorify them the more. And as they cautioned the king that he was not to condemn God of weakness though they might be burned, so God accomplished both purposes: manifesting his own power and making even more obvious the zeal of the children.… And so they entered into the fire; manifesting all courage and gentleness and doing nothing for reward or for compensation or return.… We also have already our compensation, for indeed we have it in that we have been given the full knowledge of him, being made members of Christ.

Source: HOMILIES ON 1 CORINTHIANS 28:6

[AD 407] John Chrysostom on Daniel 3:16

The reason why I admire those youths and pronounce them blessed and enviable is not because they trampled on the flame and vanquished the force of the fire but because they were bound and cast into the furnace and delivered to the fire for the sake of true doctrine. For this was the whole of their triumph, and the wreath of victory was placed on their brows as soon as they were cast into the furnace. And yet, even before this momentous event, the wreath was woven for them. It was from the moment that they uttered those words as they spoke with such boldness and forthrightness to the king when they were brought into his presence. “We have no need to answer you concerning these things.” … After the utterance of these words, I proclaimed them conquerors; after these words, grasping the prize of victory, they hastened on to the glorious crown of martyrdom, following up the confession that they made through their words with the confession made through their deeds.

Source: NONE CAN HARM HIM WHO DOES NOT INJURE HIMSELF 17

[AD 420] Jerome on Daniel 3:16

Verse 16. "King Nebuchadnezzar, we ought not to render thee answer concerning this matter." In the Hebrew original there is no vocative "King" as there is in the Septuagint, lest they should seem to address the ungodly man with servile flattery or to term him a king who was trying to force them to wickedness. But if it be contended that the reading, "O king!" should be included, then we may say that the youths were not impudently challenging the king to shed their blood but rendering him due honor so as to avoid injury to the true religion of God. But as for their statement. "We ought not to render thee answer concerning this matter," the meaning is: "Thou hast no need to hear words from men whose bravery and firmness thou wilt presently test by actual deeds."

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 420] Jerome on Daniel 3:16

Let us turn our thoughts to the three boys in the fiery furnace in Babylonia, and listen to what they say when Nebuchadnezzar summons them before him and compels them to worship Bel. What is their answer to Nebuchadnezzar? “King, there is no need to defend ourselves.” … Look at their faith! We believe, it says, that he is able to save us; but if it should be that our sins prevent him, we still believe in him who will not deliver us. We do not believe in this life but in the future life; nor do we believe in him in order to escape burning here but in order to escape passing from this fire into another fire. Go ahead, then, prepare your furnace; this heat, this fire, is our purgation. Happy is he whose help is the God of Jacob!

Source: HOMILIES ON THE PSALMS 55 (PSALM 145)

[AD 430] Augustine of Hippo on Daniel 3:16

Examine the divine Scriptures, and scrutinize them as closely as you can and see whether this [killing oneself] was ever done by any of the good and faithful souls, even though they suffered great trials at the hands of those who were trying to drive them to eternal destruction, not to eternal life.… I have heard that you said the apostle Paul meant that this was lawful when he said, “If I should deliver my body to be burned.” … But notice carefully and understand in what sense Scripture says that anyone should deliver his body to be burned: not, certainly, that he should jump into the fire when harassed by a pursuing enemy but that, when a choice is offered him of either doing wrong or suffering wrong, he chooses not to do wrong rather than not to suffer wrong. In this case, he delivers his body not to the power of the slayer, as those three men did who were being forced to adore the golden statue and who were threatened by the one who was forcing them with the furnace of burning fire if they did not do it. They refused to adore the idol, but they did not cast themselves into the fire.

Source: LETTER 173

[AD 555] Romanos the Melodist on Daniel 3:16

When they heard these words, the young people Laughed at the great vanity of the king.
However, lest he consider himself to be very wise, The wise youths raised their eyes and said:
“O Nebuchadnezzar, king of Babylon,
We have no need to talk this over with them,
For no one answers you if you say foolish things, For thus it is written in the Scripture:
‘Do not give reply to a fool that is of similar kind.’
Therefore, we have chosen to keep silent, and we pray in silence:
‘Hasten, Merciful One, and in compassion come quickly
To our aid, since you are able to do what you will.’ ”

Source: KONTAKION ON THE THREE CHILDREN 12

[AD 420] Jerome on Daniel 3:17

Verse 17. "For behold, our God whom we serve is able to rescue us from the furnace of burning fire and to free us from thy hands, O king!" Where he had imagined he was frightening mere youths, he perceives in them a nature of manly courage. Nor do they speak of deliverance as delayed to the distant future, but rather they promise themselves immediate succor, asserting, "For behold, our God whom we serve is the One who is able to free us both from the fearsome flames thou threatenest and from thy hands."

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 258] Cyprian on Daniel 3:18

They believed that they might escape according to their faith, but they added, “and if not,” that the king might know that they could also die for the God they worshipped. For this is the strength of courage and of faith, to believe and to know that God can deliver from present death, and yet not to fear death nor to give way, that faith may be the more mightily proved. The uncorrupted and unconquered might of the Holy Spirit broke forth by their mouth, so that the words which the Lord in His Gospel spoke are seen to be true: “But when they shall seize you, take no thought what ye shall speak; for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.”

Source: Epistle LV

[AD 420] Jerome on Daniel 3:18

Verse 18. "But if He does not will to do so" - phrasing which admirably avoids the idea, "If He is not able," which would be inconsistent with what they had just asserted, "He is able to deliver us" - but rather they say, "If He does not will to do so." Thereby they indicate that it will not be a matter of God's inability but rather of His sovereign will if they do perish.

"Be it known to thee, O king, that we do not serve thy gods and do not worship the golden statue which thou hast set up." Whether we wish to read "statue" as Symmachus does, or "golden image" as the other authorities have rendered it, those who reverence God are not to worship it. Therefore let judges and princes who worship the statues of emperors or idols realize that they are doing precisely the thing which the three youths refused to do and thereby pleased God. And we should observe the proper significance of the issue involved: they assert that worshipping the mere image is equivalent to serving the false gods themselves, neither of which things is befitting to the servants of God.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 458] Theodoret of Cyrus on Daniel 3:18

Far from serving our Lord for payment, we are motivated by affection and longing, and at the same time we prefer the service of our God to everything. Hence, instead of asking for relief from the troubles unconditionally, we embrace the Lord’s planning and providence; and without knowledge of what will be of benefit, we leave the helm to the pilot, no matter what he wishes, understanding clearly that he is able to free us from the threatened evils. Whether he wishes to do so, we do not know; but we leave it to him, wise governor as he is, and accept his verdict, confident that it is to our benefit. Whether he rescues us or not, therefore, we shun worship of your statue and your gods.

Source: COMMENTARY ON DANIEL 3:18

[AD 235] Hippolytus of Rome on Daniel 3:19

"And commanded that they should heat the furnace one seven times more." He bids the vast furnace be heated one seven times more, as if he were already overcome by them. In earthly things, then, the king was superior; but in faith toward God the three youths were superior. Tell me, Nebuchadnezzar, with what purpose you order them to be cast into the fire bound? Is it lest they might escape, if they should have their feet unbound, and thus be able to extinguish the fire? But thou doest not these things of thyself, but there is another who worketh these things by thy means.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 3:19

Verse 19. "Then Nebuchadnezzar was filled with rage, and the aspect of his countenance was wholly altered." In certain Psalms the titles contain the notation; "On behalf of those who are to be wholly altered." And so the expression "wholly altered" is ambiguous, comprising both the idea of change for the worse or change for the better. Now of course the alteration of Nebuchadnezzar's visage cannot be reconciled with a favorable sense. And after all there are some authorities who refer even the Psalm-titles to a change for the worse, on the ground that those who by nature have known God have been changed by the vexation and fury of their mind to a position of hostility towards Christ and His saints.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 420] Jerome on Daniel 3:20

Verse 20. "And he gave orders that the furnace be fired to sevenfold intensity beyond its usual temperature, and he commanded the strongest men in his army to bind the legs of Shadrach, Meshach and Abednego and cast them into the furnace of flaming fire." Just as if the usual fire without multiplied intensity could not have consumed the youths' bodies! But a fury and rage which borders on madness can observe no bounds. Also he wished by the threat of intensified punishment to terrify those who seemed prepared for death.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 420] Jerome on Daniel 3:21

Verse 21. "And straightway those men, bound up in their trousers and turbans and footgear and garments, were cast into the midst of the furnace of flaming fire..." Instead of sarbal, "trousers" interpreted by Symmachus as anaxy-rides ("trousers"), Aquila and Theodotion read simply saraballa rather than the corrupt reading sarabara. Now the shanks and shin-bones are called saraballa in the language of the Chaldeans, and by extension of the same word it is applied to those articles of clothing which cover the shanks and shins, as if they were to be called "shankies" and "shinnies" (crurales et tibiales). "Turban," however, is a Greek word, tiara which has by usage become a Latin word also, and Virgil says of it (Aeneid, VII): "Both scepter and sacred tiara." It was, however, a kind of skull-cap used by the Persian and Chaldean races.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 235] Hippolytus of Rome on Daniel 3:22

"And the flame streamed forth." The fire, he means, was driven from within by the angel, and burst forth outwardly. See how even the fire appears intelligent, as if it recognised and punished the guilty. For it did not touch the servants of God, but it consumed the unbelieving and impious Chaldeans. Those who were within were besprinkled with a (cooling) dew by the angel, while those who thought they stood in safety outside the furnace were destroyed by the fire. The men who cast in the youths were burned by the flame, which caught them on all sides, as I suppose, when they went to bind the youths.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 3:22

Verse 22. "Then those same men who had cast Shadrach, Meshach, and Abednego were slain by the fiery flame." Of course this meant the same men of whom it was said above, "And he commanded the strongest men in his army to bind the legs of Shadrach, Meshach and Abednego and cast them into the burning furnace of fire (another reading: into the furnace of flaming fire)." And so they were not any chance servants of his whom Nebuchadnezzar destroyed, but men who of all his army were strong and most ready for war. Not only was it intended that the miracle should strike terror but also that his own army might experience injury.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 850] Ishodad of Merv on Daniel 3:22

The flames killed because the slanderers, being carried away by their joy, approached the furnace to observe the burning of their [victims], but through divine intervention they were consumed by the heat of the furnace. So also, in order that the king and the Babylonians might not think that because of a hallucination or illusion those youths made the fire harmless, God caused many of those who had gathered around the furnace to be consumed while the youths felt just like the king in his bedroom.

Source: COMMENTARY ON DANIEL 3:22

[AD 397] Ambrose of Milan on Daniel 3:23

It happens that one may witness merit and virtue made manifest even in captivity. For Jeremiah was not less happy in captivity, nor was Daniel, nor Esdras, nor were Anania and Azaria and Misael less happy than if they had not fallen into captivity. They entered into captivity in such a way that they brought to their people both present consolations in captivity and the hope of escaping it. It falls to the one who has been perfected to sustain nature’s common lot with courageous spirit, to bring it to better things and not to give way before those experiences that most people consider fearful and frightening. Instead, like a brave soldier, one must withstand onslaughts of the most severe calamities and undergo conflicts; like a pilot of foresight, he must steer his ship in the storm, and as he meets the mounting waves, he must avoid shipwreck by plowing through such waters rather than by turning away from them.… He is not weak in regard to wrongs done to his own or anxious about the burial of his body, for he knows that heaven is its due.… The one who is perfected is such that he wished to do good to all people and desires that no evil befall anyone; but if something happens beyond his wish, he loses nothing of his own happiness.

Source: JACOB AND THE HAPPY LIFE 8:36

[AD 420] Jerome on Daniel 3:23

Verse 23. "But these three men, (here the Vulgate inserts: "that is,") Shadrach, Meshach, and Abednego, fell fettered into the midst of the furnace of flaming fire. And they were walking about in the midst of the flames praising God and blessing the Lord. And Azariah stood and prayed after this fashion, opening his mouth in the midst of the fire and saying..." It was a great miracle for men to be cast into a furnace bound and to fall headlong into the midst of the fire, only to have the bonds burn up by which they were bound, the bodies of the fettered withal remaining untouched by the timid flames. The Hebrew text goes only up to this point and the intervening passage which now follows as far as the end of the Song of the Three Youths is not contained in the Hebrew. Lest we seem to pass over it altogether, we must make a few observations.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 420] Jerome on Daniel 3:24-25

Verses 24-25. "Then Nebuchadnezzar the king was astounded and hastily arose and said to his nobles: 'Did we not cast three men in shackles into the midst of the fire?'" After the princes have been punished, the king is rebuked, in order that he may glorify God while still alive. But he questions his nobles, by whose accusation and plot he had cast the three youths into the fiery furnace, so that when they reply that they had cast three youths into the furnace, he might announce and show forth to them (what had happened).

"And they said to the king in reply, 'Truly, O king!' The king answered (the Vulgate omits "the king"): 'Behold, I see four men unbound and walking about in the midst of the fire, and they have no hurt, and the appearance of the fourth man is the likeness of a son of God.'" Let me say again, how wise was the fire and how indescribable the power of God! Their bodies had been bound with chains; those chains were burnt up, whereas the bodies themselves were not burnt. As for the appearance of the fourth man, which he asserts to be like that of a son of God, either we must take him to be an angel, as the Septuagint has rendered it, or indeed, as the majority think, the Lord our Savior. Yet I do not know how an ungodly king could have merited a vision of the Son of God. On that reasoning one should follow Symmachus, who has thus interpreted it: "But the appearance of the fourth is like unto the sons," not unto the sons of God but unto gods themselves. We are to think of angels here, who after all are very frequently called gods as well as sons of God. So much for the story itself. But as for its typical significance, this angel or son of God foreshadows our Lord Jesus Christ, who descended into the furnace of hell (Ephesians 4:9, 1 Peter 4:6), in which the souls of both sinners and of the righteous were imprisoned, in order that He might without suffering any scorching by fire or injury to His person deliver those who were held imprisoned by chains of death.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 202] Irenaeus on Daniel 3:25

It is manifest [in Scripture] that the Father is indeed invisible, of whom also the Lord said, “No one has seen God at any time.” But his Word, as he willed it and for the benefit of those who saw, did show the Father’s brightness and explained his will.… He appeared to those who saw him not in one figure or in one character but according to the reasons and purposes that he wanted to achieve, as we see written in Daniel. He was seen with those who were around Ananias, Azarias and Misael as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: “And the appearance of the fourth,” it is said, “was like the Son of God.” At another time [he is represented as] “a stone cut out of the mountain without hands” and as destroying all temporal kingdoms … and as himself filling all the earth. Then too he is the same being beheld as the Son of man coming in the clouds of heaven and drawing near to the Ancient of Days.

Source: AGAINST HERESIES 4:20.11

[AD 235] Hippolytus of Rome on Daniel 3:25

"And the form of the fourth is like the Son of God." Tell me, Nebuchadnezzar, when didst thou see the Son of God, that thou shouldst confess that this is the Son of God? And who pricked thy heart, that thou shouldst utter such a word? And with what eyes wert thou able to look into this light? And why was this manifested to thee alone, and to none of the satraps about thee? But, as it is written, "The heart of a king is in the hand of God: "the hand of God is here, whereby the Word pricked his heart, so that he might recognise Him in the furnace, and glorify Him. And this idea of ours is not without good ground. For as the children of Israel were destined to see God in the world, and yet not to believe on Him, the Scripture showed beforehand that the Gentiles would recognise Him incarnate, whom, while not incarnate, Nebuchadnezzar saw and recognised of old in the furnace, and acknowledged to be the Son of God.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 400] Pseudo-Clement on Daniel 3:25

Nebuchadnezzar, having ordered the three men to be cast into fire, saw a fourth when he looked into the furnace and said, “I see the fourth as the Son of God.” He was impious and yet saw apparitions, visions and dreams. Thus, we cannot infer with absolute certainty that the one who has seen visions and dreams and apparitions is truly impious. To be sure, for the devout person, the truth gushes up natural and pure in his mind, and not by way of dreams.

Source: PSEUDO-CLEMENTINE HOMILIES 17

[AD 235] Hippolytus of Rome on Daniel 3:26

"And he said, Shadrach, Meshach, and Abednego." The three youths he thus called by name. But he found no name by which to call the fourth. For He was not yet that Jesus born of the Virgin.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 407] John Chrysostom on Daniel 3:26

“You servants of the most high God, come forth and come here!” How are they to come forth, O king? Did you not cast them into the fire bound? But because they sang praises to God, they were saved. The fire reverenced their readiness to suffer, and afterwards it reverenced that wonderful song and their hymns of praise. By what title do you then call them? As I noted earlier, “You servants of the most high God.” Yes, to the servants of God all things are possible; for if some, who are the servants of people, have, just so, power and authority … much more have the servants of God. He called them by the name most delightful to them; he knew that by this means he flattered them most; for indeed, if it was in order to continue to be servants of God that they entered into the fire, there could be no sound more delightful to them than this. Had he called them kings, had he called them lords of the world, yet he would not have brought them joy as when he called them “servants of the most high God.”

Source: HOMILIES ON EPHESIANS 8

[AD 420] Jerome on Daniel 3:26

Verse 26. "Then Nebuchadnezzar approached unto the mouth of the burning fiery furnace and said: 'Shadrach, Meshach, and Abednego, servants of the Most High God, come forth and draw near!' And straightway Shadrach, Meshach, and Abednego came forth from the midst of the fire." Being terrified with fear, the king does not address his request to the youths through any messengers, but himself calls upon them by name, addressing them as servants of the Most High God, and begging these very men to come forth whom he himself had cast bound into the furnace.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 430] Augustine of Hippo on Daniel 3:26

Let faith be yours, and God will be with you in your trouble. There are waves on the sea, and you are tossed about in your cabin, because Christ sleeps.… If you allow faith to sleep in your heart, Christ is, you might say, sleeping with you in your ship. Because Christ dwells in you through faith, when you begin to be tossed about, awake Christ from his sleep. Awaken your faith, and you shall be assured he will not desert you. You may think that you are forsaken, because he does not rescue you at the very moment you desire. But did he not deliver the three children from the fire?

Source: EXPLANATIONS OF THE PSALMS 91:19

[AD 430] Augustine of Hippo on Daniel 3:26

The flame could not approach or hurt the innocent and righteous children praising God, and he delivered them out of the fire. Some might say, “Truly, those who are righteous are those that are heard,” as it is written, “The righteous cried, and the Lord heard them and delivered them out of their troubles.” But I have cried, and he does not deliver me; either I am not righteous, or I do not do the things that he commands me to do or perhaps he just does not see me. Fear not: do what he commands you, and if he does not deliver you in bodily form, he will deliver you spiritually.… He delivered Peter when the angel came to him when he was in prison and said, “Arise, and go forth,” and suddenly his chains were released, and he followed the angel, and he delivered him. Had Peter, then, lost his righteousness when he did not deliver him from the cross? Did he not deliver him then? Even then God delivered him.… When God first delivered Peter, how many times did he suffer afterwards? So in the end, God sent him where he could suffer no evil.

Source: EXPLANATIONS OF THE PSALMS 34:21

[AD 1022] Symeon the New Theologian on Daniel 3:26

When a person has abandoned the world, it seems to him that he is living in a remote desert, full of wild beasts. He is filled with unutterable fear and indescribable trembling and cries to God like Jonah from the whale, from the sea of this life, or like Daniel from the pit of the lions and the fierce passions or like the three children from the burning furnace and the flames of innate desire.… The Lord hears him and delivers him from the abyss of ignorance and the love of this world.… He delivers him, as he delivered Daniel, from the pit of desire and evil thoughts that rise up to devour the souls of people. Against the attacks of the fires of passion that consume and destroy the soul, pushing and pulling it into evil acts, he guards it from burning and sprinkles it with the dew of the Holy Spirit as he did with the three Israelites.

Source: THE PRACTICAL AND THEOLOGICAL CHAPTERS 1:76

[AD 220] Tertullian on Daniel 3:27

“God shall wipe away all tears from their eyes, and there shall be no more death” and therefore no more corruption, it being chased away by incorruption, even as death is by immortality.… That the raiment and shoes of the children of Israel remained unworn and fresh for the space of forty years … that the fires of Babylon injured neither the cloaks nor the trousers of the three young men … that Jonah was swallowed by the monster of the deep, in whose belly whole ships were devoured and after three days was vomited out safe and sound—to what faith do these notable facts bear witness, if not to that which ought to inspire in us the belief that they are proofs … of our own future integrity and perfect resurrection?… They are written that we may believe both that the Lord is more powerful than all natural laws about the body, and that he shows himself the preserver of the flesh the more emphatically, in that he has preserved for the body even its very clothes and shoes.

Source: ON THE RESURRECTION OF THE FLESH 58

[AD 258] Novatian on Daniel 3:27

The Father’s care and providence neither allowed the garments of the Israelites to perish nor the worthless shoes on their feet to wear out; nor, finally, did he permit the wide trousers of the captive young men to be burned. And this is not without reason, for if he who contains all things embraces all things (all things, however, and the whole sum are made up of individual parts), then it follows logically that his care will be bestowed on every individual part because his providence extends to the whole, whatever it be.

Source: ON THE TRINITY 8:6

[AD 386] Cyril of Jerusalem on Daniel 3:27

Recall what happened to Ananiah and his companions. From which sources did they make water flow or how many vessels of water did they use to extinguish the fire that rose up forty-nine cubits high? Even when the flame rose a little too high, faith was poured out there to extinguish the fire like a river when all confessed their sin, saying, “You are right, O Lord, in all this that you have made; yes, we have sinned in committing evil.” And their confession dissipated the flames. - "Catechetical Lectures 2.16"

[AD 430] Augustine of Hippo on Daniel 3:27

Human weakness uses its acquaintance with things experienced to measure divine works that are beyond its experience and thinks it has made a keen observation when it says, “If there is flame, it is hot; if it is hot, it burns; if it burns, then it burned the bodies of the three men thrown into the fiery furnace by the wicked king.” If then even those who might not understand the idea of divine works still believe that a miracle was wrought on these three men, why should we then not believe that he who prevented those bodies from being consumed by the fire also prevented his body from being consumed by fire or famine or disease or old age or any other of the forces by which corruption usually breaks down human bodies? But if anyone says that incorruption against the fire was not added to the flesh of the three men, but that the power of the destruction was taken away from the fire itself, why do we fear that he who took away the ability of the fire to destroy not make flesh that could not be destroyed?… The divine power is able to remove whatever qualities he wills from that visible and palpable nature of bodies, while some qualities remain unchanged; so he is able to add unwearying strength to mortal members, preserving the characteristic marks of their form, even when they have died because of the corruption of mortality, so that the mortal appearance is there but wasting disease is absent; motion is there, but fatigue is not; the ability to eat is there, but the necessity of hunger is not.

Source: LETTER 205

[AD 397] Ambrose of Milan on Daniel 3:28-30

This is our faith. Thus did God will that he should be known by all, thus believed the three children [of the fiery furnace] who did not feel the fire into which they were cast, which destroyed and burned up the unbelievers while it fell harmless as a dew upon the faithful. The flames kindled by others became cold, seeing that the torment has justly lost its power in conflict with faith. For with them there was one in the form of an angel, comforting them, to the end that in number of the Trinity one supreme power might be praised. God was praised; the Father of God was seen in God’s angel and holy and spiritual grace in the children.

Source: Exposition of the Christian Faith 1.4.33

[AD 407] John Chrysostom on Daniel 3:28-30

“Blessed be God who has sent his angel.” … For how can it be otherwise than astonishing for the emperor of the world, with so many arms around him, and legions, and generals, and viceroys, and consuls and land and sea subject to his sway, to be despised by captive children; for the bound to overcome the binder and conquer all that army? Neither was there any power in the king and his company to do what they would, no, not even with the furnaces for an ally. But they who were naked, and slaves, and strangers and few (for what number could be more contemptible than three?), being in chains, vanquished an innumerable army. For already now was death despised, since Christ was henceforth about to sojourn in the world. And as when the sun is on the point of rising, even before his rays appear the light of the day grows bright; so also when the Sun of righteousness was about to come, death henceforth began to withdraw himself. What could be more splendid than that theater? What more conspicuous than that victory?

Source: HOMILIES ON 1 CORINTHIANS 18:5

[AD 407] John Chrysostom on Daniel 3:28-30

Contemplate with me how he [the king] at first proclaims the Arbiter of the contest: “Blessed be God.” … This he proclaims as regards the power of God. He speaks also of the virtue of the combatants: “Because they trusted in him.” … Could anything equal the virtue of this? Before this, when they said, “We will not serve your gods,” he was inflamed more fiercely than the very furnace; but now, when by their deeds they had taught him this, he was so far from being indignant that he praised and admired them for not having obeyed him! So good a thing is virtue that it has even its enemies themselves to applaud and admire it! These young men had fought and conquered, but the vanquished party gave thanks that the sight of the fire had not terrified them but that the hope in their Lord had comforted them.… For this reason he both applauds those who had despised him, and passing by so many governors, kings and princes, those who had obeyed him, he stands in admiration of the three captives and slaves who derided his tyranny! For they did these things not for the sake of contention but for the love of wisdom; not of defiance but of devotion; not being puffed up with pride but on fire with zeal. For great indeed is the blessing of a hope in God.

Source: HOMILIES CONCERNING THE STATUES 6:13

[AD 420] Jerome on Daniel 3:28

Verse 28. " 'Blessed be God (the Vulgate has "their God, namely") of Shadrach, Meshach, and Abednego, Who hath sent His angel and rescued His servants who believed in Him...'" The person whom he had previously called a son of God he here calls an angel, even though he had in the preceding passage described him as similar to a son of God rather than to God Himself. A second time, therefore, Nebuchadnezzar resumes a confession of faith in God, and as he condemns idols he praises the three youths who refused to serve or worship any god but their own God. Moreover he marvels that the fire was unable to affect the saints of God, for he says:

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 430] Augustine of Hippo on Daniel 3:28-30

If past events in the prophetic books serve as a figure of future ones, in the king named Nebuchadnezzar two periods were foreshadowed: that during the time of the apostles and the present one in which Christ is now living. For in the times of the apostles and martyrs that part was fulfilled that was foreshadowed when the king forced devout and upright men to adore an idol and when they refused had them thrown into a fire. Now, however, that part is fulfilled that was prefigured in the same king when he was converted to the true God and decreed for his realm that whoever blasphemed the God of Shadrach, Meshach and Abednego should suffer due penalties. Therefore, the first part of the king’s reign signified the earlier periods of impious kings, when Christians suffered instead of the impious, but the latter part of that king’s reign signified the period of later faithful kings under whom the impious suffered instead of the Christians.

Source: LETTER 93

[AD 555] Romanos the Melodist on Daniel 3:28-30

“In spite of myself, then, I revere the God of the Hebrews,
And I command all the people in my land to join in praising him.
‘Come, then, holy children, come forth from the furnace,
For I am convinced that your God is in truth God.’ ” (Nebuchadnezzar)
These things happened in Babylon as the Scriptures says,
At a time when those who had provoked God’s anger were in captivity.
Therefore, my brothers, see to it that you do not grieve
The Master and be given over to the enemy,
For we make him sad if we deny him,
And if we do not hasten to his temples,
and if we do not sing to him everywhere,
“Hasten, Merciful One, and in compassion come quickly
To our aid, since you are able to do what you will.”

Source: KONTAKION ON THE THREE CHILDREN 30

[AD 345] Aphrahat the Persian Sage on Daniel 3:29

Hananiah and his brothers worshiped not the image of the king of Babylon; and Jesus restrained the nations from the worship of dead images. Because of Hananiah and his brothers, the nations and languages glorified the God who had delivered them from the fire; and because of Jesus, the nations and all languages shall glorify God who delivered his Son, so that he saw no corruption. On the garments of Hananiah and his brothers the fire had no power; and on the bodies of the righteous, who have believed in Jesus, the fire shall have no power in the end.

Source: DEMONSTRATIONS 21:19

[AD 407] John Chrysostom on Daniel 3:29

There is none, there is no remedy better able to destroy sins than to continually recall them and to continually accuse oneself. In this way the publican could cancel his innumerable sins by saying, “God, have mercy on me, a sinner.” And thus also the Pharisee remained unjustified because, taking no care to think of his own sins, he condemned everyone else, saying, “I am not like other people, greedy and avaricious, or even like this publican.” Thus also Paul exhorted, “Let each one examine his own conduct, and then he will find reason to boast only in himself and not in others.” Did you know that even in the Old Testament the righteous accused themselves? Listen to them speak as with one voice. David said, “My iniquities have gone over my head. They oppress me like a heavy burden.” And Isaiah cried out, “Woe is me, wretched man, because I am a man of unclean lips!” The three young men, while they were in the furnace and offered their bodies to death for God, counted themselves among the greatest of sinners, saying, “We have sinned, we have done every kind of evil.” And yet what was more brilliant, more pure than they? And even if they had committed some sins, the nature of the flames would have cancelled all of them. They did not look at their virtues, however, but thought of their sins. - "On the Obscurity of Prophecies 2.9"

[AD 420] Jerome on Daniel 3:29

Verse 29. "'I have therefore determined upon this decree (the Vulgate says: "have appointed this decree"): that any people, tribe or tongue which utters blasphemy against the God of Shadrach, Meshach and Abednego shall utterly perish and his house shall be laid waste. For there is no other God who can save after such a fashion.'" Some authorities very wrongly apply this to the devil himself, asserting that in the consummation at the end of the world even the devil himself will receive a knowledge of God and will exhort all men to repent. These persons would have it that this is the king of Nineveh who finally descends from his proud throne and attains to the rewards of humility.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE

[AD 235] Hippolytus of Rome on Daniel 3:30

"Then the king promoted," etc. For as they honoured God by giving themselves up to death, so, too, they were themselves honoured not only by God, but also by the king. And they taught strange and foreign nations also to worship God.

Source: Hippolytus Exegetical Fragments - Scholia on Daniel

[AD 420] Jerome on Daniel 3:30

Verse 30. "Then the king promoted Shadrach, Meshach and Abednego to honor in the province of Babylon." Those commentators who say that the three youths were previously not judges set over the provinces but mere overseers of individual government agencies in Babylon, would have it that they were now appointed as judges over the provinces.

Source: St. Jerome, Commentary on Daniel, CHAPTER THREE