(25) The Son of God.--These words, let us remember, are uttered by a heathen king, who calls this same Person, in Daniel 3:28, "an angel" of the God whom the three children worshipped. Probably Nebuchadnezzar thought that He stood to Jehovah in the same relation that he himself did to Merodach. His conceptions of the power of Jehovah were evidently raised by what he had witnessed, though as yet he does not recognise Him as being more than a chief among gods. He has not risen to that conception of the unity of God which is essential to His absolute supremacy. But still the question has to be answered, What did the king see? The early Patristic interpretation was that. it was none other than Christ Himself. We have no means of ascertaining anything further, and must be content with knowing that the same "Angel of God's presence" who was with Israel in the wilderness watched over the people in Babylon.

Verse 25. - 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. The Greek versions do not present much worthy of note, only both insert molka, "king," instead of the pronoun, and omit "answered." From the fact that ver. 24 ends with malka, it may have been dropped out of the Masse-retie text. The insertion of ענה ('ana), "answered," may be due to the frequent recurrence of this phrase. The Peshitta omits "four," otherwise agreeing with the Massoretic. The phrase," the Son of God," is clearly wrong; the correct translation is, "The appearance of the fourth is like a son of the gods." Along with the three victims of his superstition was seen a fourth figure, like one of the figures portrayed on his palace walls as belonging to the demi-gods. This is the culmination of the king's astonishment. It was astonishing to see those men loose that had been east into the furnace bound; still more so to see them walking, and none showing signs of having received any hurt; but most awe-inspiring of all is the vision of the fourth figure, like a son of the gods. We must not interpret this on Hebrew lines, as does Mr. Bevan, and comp. Genesis 6:2. He knows the usage in the Tar-gums is to retain the Hebrew plural in ־ים when "God" is meant, as in the Peshitta Version of the passage he refers to. As in most heathen mythologies, there were not only gods, but demi-gods, of several different classes. The god Nebuchadnezzar specially worshipped, Silik-Moulou-ki (Marduk), was regarded as the son of Hea. There was a god of fire also, who was associated with these. The suggestion of Dr. Fuller, that here in bar we have not the word for "son," but rather a truncated form of this god of fire, Iz-bar, is worthy of consideration. It is impossible to say whether Ibis vision of a divine being was vouchsafed to those standing about Nebuchadnezzar as well as to himself. While we ought to guard against ascribing to the Babylonian monarch the idea that this appearance was that of the Second Person of the Christian Trinity, we are ourselves at liberty to maintain this, or to hold that it was an angel who strengthened these servants of God in the furnace. The Septuagint renders bar-cloheen by ἄγγελος. Theodotion has υἱῷ Θεοῦ.

3:19-27 Let Nebuchadnezzar heat his furnace as hot as he can, a few minutes will finish the torment of those cast into it; but hell-fire tortures, and yet does not kill. Those who worshipped the beast and his image, have no rest, no pause, no moment free from pain, Re 14:10,11. Now was fulfilled in the letter that great promise, Isa 43:2, When thou walkest through the fire, thou shalt not be burned. Leaving it to that God who preserved them in the fire, to bring them out, they walked up and down in the midst, supported and encouraged by the presence of the Son of God. Those who suffer for Christ, have his presence in their sufferings, even in the fiery furnace, and in the valley of the shadow of death. Nebuchadnezzar owns them for servants of the most high God; a God able to deliver them out of his hand. It is our God only is the consuming fire, Heb 12:29. Could we but see into the eternal world, we should behold the persecuted believer safe from the malice of his foes, while they are exposed to the wrath of God, and tormented in unquenchable fires.He answered and said, lo, I see four men loose,.... Not bound as the three were, when cast in; but quite at liberty in their hands and feet, and separate from one another. As this fiery furnace may be an emblem of the fiery trials and afflictive dispensations the children of God pass through in this world, being not joyous, but grievous to the flesh, though useful to purge and purify; so this and some other circumstances attending these good men in the furnace are applicable to the saints in such cases; for though afflictions are sometimes themselves called cords, with which men are said to be bound, yet by means of them they are loosed from other things from the power and prevalence of sin over them; from the world, and the things of it, they sometimes too much cleave and are glued unto; from a spirit of bondage, and from doubts and fears; their hearts under them being comforted and enlarged with the love of God; he knowing, visiting, and choosing them in the furnace of affliction; or making known himself to them, his love and choice of them; whereby their souls are set at liberty, and the graces of his Spirit are drawn forth into a lively exercise, through his love being shed abroad in them.

Walking in the midst of the fire; the furnace being large enough to walk in, and where they took their walks as in a garden; nor were they concerned to come out of it; nor uneasy at being in it; the violence of the fire being quenched, as the apostle says, referring to this instance, Hebrews 11:34. Saadiah says, the angel Gabriel, who is over the hail, came and cooled the fire of the furnace. So afflictions are a path to walk in, the narrow way to eternal life, through which all must enter the kingdom of heaven, of which there will be an end. Walking in it supposes strength, which God gives his people at such seasons; and when they have his presence they are unconcerned; none or these things move them, nor can they separate them from the love of Christ; they walk on with pleasure and delight, sing the praises of God, as did Paul and Silas in a prison, and as many martyrs have done in the flames: conversing with Christ, and with his people, they pass on, and pass through the more cheerfully, and are not anxious about their deliverance, but leave it with God to work it in his own time and way; nay, are ready to say with the disciples, it is good for them to be here; and indeed it was better for these good men to be with Christ in the fiery furnace, than to be with Nebuchadnezzar in his palace without him.

And they have no hurt; either in their bodies, or in their garments, neither of them being burnt; they suffered no pain in the one, nor loss in the other. Afflictions do no hurt to the people of God; not to their persons, which are safe in Christ, and to whom he is a hiding place and covert, as from the storm and tempest, so from the force of fire, that it shall not kindle upon them to hurt them; nor to their graces, which are tried, refined, and brightened hereby; faith is strengthened, hope is encouraged, and love made to abound. All the afflictions of the saints are in love, and are designed for good, and do work together for good to them that love God; they are sometimes for their temporal, and often for their spiritual good, and always work for them an exceeding weight of glory.

And the form of the fourth is like the Son of God; like one of the angels, who are called the sons of God; so Jarchi, Saadiah, and Jacchiades; but many of the ancient Christian writers interpret it of Christ the Son of God, whom Nebuchadnezzar, though a Heathen prince, might have some knowledge of from Daniel and other Jews in his court, of whom he had heard them speak as a glorious Person; and this being such an one, he might conclude it was he, or one like to him; and it is highly probable it was he, since it was not unusual for him to appear in a human form, and to be present with his people, as he often is with them, and even in the furnace of affliction; see Isaiah 43:2, to sympathize with them; to revive and comfort them; to bear them up and support them; to teach and instruct them, and at last to deliver them out of their afflictions.