I. We can scarcely sufficiently admire the answer of Shadrach, Meshach, and Abednego. There is an independence of speech in it which, when we consider the circumstances in which the speakers were placed, is only to be accounted for by supposing that their minds were thoroughly imbued with the thought that they were standing in a higher presence than that of Nebuchadnezzar. The chief nobleness of their answer was the "if not."This readiness to meet the consequences, this counting of the cost, elevates these Jewish youths and gives them a place amongst Christian martyrs. However useful they may be to us as examples of what faith will do in the way of quenching flames, they are still more useful as showing us what a sense of duty will do, even where a fiery furnace stares us in the face.
II. Godliness, having the promise of both worlds, the fear of God, and the keeping of His commandments, will generally bring happiness and prosperity and success; but "if not," still to fear God and keep His commandments is the whole duty of man. Take the case of the Apostles as a very striking example. Christ promised them that those who left all for His sake should receive, even in this present world, houses and lands and wives and children and the rest. He added, "with persecutions." Now the Apostles did leave all for Him, and what houses or lands did they receive? Men who were made, in the language of the Apostle, "the offscouring of all things." You may say Christ's promise failed; He promised and did not perform. Be it so. But if such an accusation be brought against Christ, it must be by His own servants, who knew His service, and not by others. Search the records then of apostolic experience, and confess it to be a marvellous truth that, throughout all the writings which have been left to us, there is not even the most distant hint of disappointment on the part of those who took upon themselves Christ's yoke; so that we must suppose, that however figurative the promise of houses and lands might have been, it was not a delusive promise. They received a spiritual wealth as His disciples which was worth more than all they had lost; their life was "hid with Christ in God;" they appeared to have lost all, whereas in fact all things were theirs. When their minds were enlightened by the Holy Spirit, they prepared to do their work and leave consequences and rewards in other hands.
Bishop Harvey Goodwin, Parish Sermons,3rd series, p. 17.
I. Let us study the martyr-spirit as here revealed. (1) These men had attained to the condition in which conviction had passed beyond the reach of perturbation or question. The everlasting hills were not so firmly rooted as the belief in the God of heaven, and the essential blessedness of serving Him was rooted in these young hearts. They had so grasped the truth of the glorious power and steadfastness of the God of heaven, that it lifted them to a kindred firmness. (2) They were themselves of that temper, and had come to that strength and unity of character, that they could declare, "There are things which we cannot say; there are things which we cannot do, whatever be the cost; it is blankly impossible; here stand we; we can do no other; God help us." (3) There must abide in all martyr-spirits an unwavering faith in the omnipotent hand of God. "Our God whom we serve is able to deliver us. His power to rule is clear to us as sunlight. He may choose to help us now, and signally deliver. He may choose to let us suffer, but nothing can shake our belief in His power to save."
II. We shall better understand the temper of these men when we compare it with a record which describes very faithfully the quality of much that goes by the name of the religious life (Genesis 28:16-22). "Bless me, prosper my journey, bring me home again, and I will serve Thee," were the terms of Jacob's covenant at Bethel. How grandly beside these terms of bargain rings out the clear defiance of the text!
III. Let us look at the school in which men are trained to such Godlike vigour, courage, as this (Daniel 1:1-16). They began young and in little things to learn the lesson which it was God's will that they should practise in great things. Their life was fairly woven of one piece throughout. They were as resolute against little compliances as against great ones; ready ever to meet the tempter in the outworks, they were able to hold the citadel securely in the hour of the great assault.
J. Baldwin Brown, The Sunday Afternoon,p. 167.
The great service rendered by these young Hebrew exiles to the world of subsequent ages is their teaching, by word and act, the nature and the working of a religion of principle.
I. They illustrate the truth that a religion of principle is founded on intelligent convictions of truth, so fixed in the heart as to be beyond the reach of argument.
II. The religion of principle consists preeminently in obedience to the sense of duty without regard to consequences.
III. The religion of principle carries with it a profound sense of a personal God.
IV. The religion of principle is the only type of religious character which commands the confidence of the world.
A. Phelps, The Old Testament a Living Book,p. 261.
Reference: Daniel 3:16-23. R. Payne-Smith, Homiletic Magazine,vol. ix., p. 105.