Here Daniel relates how God’s power was manifest to the profane — to both the king and his courtiers, who had conspired for the death of these holy men. He says, then, the king trembled at that miracle; since God often compels the impious to acknowledge his power, and when they stupidity themselves, and harden all their senses, they are compelled to feel God’s power whether they will or not. Daniel shews how this happened to King Nebuchadnezzar. He trembled, says he, and rose up quickly, and said to his companions, Did we not cast three men bound into the fire? When they say, It is so, Nebuchadnezzar was doubtless impelled by Divine impulse, and a secret instinct, to inquire of his companions to extract this confession from them. For Nebuchadnezzar might easily approach the furnace, but God wished to extract this confession from his enemies, that both they and the king might allow the rescue of Shadrach, Meshach, and Abed-nego, to have proceeded from no earthly medium, but from the admirable and extraordinary power of God. We may here remark, how the impious are witnesses to God’s power, not willingly, but because God placed this question in the king’s mouth, and also in his not permitting them to escape or turn aside from the confession of the truth. But Nebuchadnezzar says, four men walked in the fire, and the face of the fourth is like the son of a god No doubt God here sent one of his angels, to support by his presence the minds of his saints, lest they should faint. It was indeed a formidable spectacle to see the furnace so hot, and to be cast into it. By this consolation God wished to allay their anxiety, and to soften their grief, by adding an angel as their companion. We know how many angels have been sent to one man, as we read of Elisha. (2 Kings 6:15.) And there is this general rule — He, has given his angels charge over thee, to guard thee in all the ways; and also, The camps of angels are about those who fear God. (Psalm 91:11, and Psalm 34:7.) This, indeed, is especially fulfilled in Christ; but it is extended to the whole body, and to each member of the Church, for God has his own hosts at hand to serve him. But we read again how an angel was often sent to a whole nation. God indeed does not need his angels, while he uses their assistance in condescension to our infirmities. And when we do not regard his power as highly as we ought, he interposes his angels to remove our doubts, as we have formerly said. A single angel was sent to these three men; Nebuchadnezzar calls him a son of God; not because he thought him to be Christ, but according to the common opinion among all people, that angels are sons of God, since a certain divinity is resplendent in them; and hence they call angels generally sons of God. According to this usual custom, Nebuchadnezzar says, the fourth man is like a son of a god. For he could not recognize the, only-begotten Son of God, since, as we have already seen, he was blinded by so many depraved errors. And if any one should say it was enthusiasm, this would be forced and frigid. This simplicity, then, will be sufficient for us, since Nebuchadnezzar spoke in the usual manner, as one of the angels was sent to those three men — since, as I have said, it was then customary to call angels sons of God. Scripture thus speaks, (Psalm 89:6, and elsewhere,) but God never suffered truth to become so buried in the world as not to leave some seed of sound doctrine, at least as a testimony to the profane, and to render them more inexcusable — as we shall treat more at length in the next lecture. ¹⁹⁴¹⁹⁴     See Dissertation 13 at the end of this volume.