Daniel 3:22-23

Daniel 3:22-Shadrach, Meshach And Abednego’s Executioners Are Killed Because The Command To Execute Them Was Uncompromisingly Severe So That The Furnace Was Excessively Hot

Review of Daniel 3:1-21

Daniel 3:1 records Nebuchadnezzar the king of Babylon erecting a gold statue of himself, ninety feet tall, nine feet wide in the plain of Dura in the province of the city of Babylon. Daniel 3:1 Nebuchadnezzar the king sculptured an image composed of gold, its height ninety feet, its width nine feet. He erected it on the plain of Dura in the province of the city of Babylon. (Author’s translation) Daniel 3:1 records Nebuchadnezzar the king of Babylon sculpturing an image composed of gold, which was ninety feet tall and nine feet wide. It was erected on the plain of Dura in the province of the city of Babylon. This action taken by the king is the direct result of Daniel’s interpretation in Daniel 2:38, which records Daniel telling him that he was the head of gold of the statue. There are some commentators who suggest like Archer that the statue was not of himself but of one of the Babylonian gods, like Nabu. However, there is an obvious connection between the head of gold in the statue in Nebuchadnezzar’s dream in Daniel chapter 2 and the gold statue constructed by the king in chapter 3. That the events recorded in chapter 3 follow the events recorded in chapter 2 is indicated by the fact Daniel’s three friends are functioning in their new positions of authority (3:12) to which they were appointed by Nebuchadnezzar (2:49) per Daniel’s request. Furthermore, chapter 4 records the Lord judging Nebuchadnezzar and deposing him for seven years and giving a mind of an animal resulting like the king acting like an animal for those years. This was to bring the king to the place where he acknowledges the Lord’s sovereignty over him and that he is subordinated to the Lord. Lastly, Daniel told Nebuchadnezzar in Daniel 2:38 that wherever members of the human race, wild animals of the field or birds of the sky live, the God ruling the heavens has given them into his power. Consequently, God has caused him to rule over each and every one of them. Thus, we see Nebuchadnezzar, an unregenerate man interpreting this revelation from Daniel as giving him authority to demand their worship, which of course was not the response God wanted from him. He wanted the king to worship Him rather than demand the worship of himself. The construction of this image of himself was due to his megalomania, which the Lord deals with in chapter 4, which records the Lord’s response to the arrogance of Nebuchadnezzar as recorded in chapter 3.

2012 William E. Wenstrom, Jr. Bible Ministries 1

Nebuchadnezzar’s actions in constructing an image of himself to be worshipped, was not unusual in the ancient world. The Assyrian kings also set up statues of themselves symbolizing their dominion. Also, the Hellenistic kings did the same. The Roman emperors deified themselves as well. J. Vernon McGee addresses the issue as to why Nebuchadnezzar would do such a thing after just receiving revelation from God that He will destroy all Gentile power and establish His kingdom on earth. He writes “What did Nebuchadnezzar really have in mind in making this image? We can observe here three things: (1) The making of this image shows the rebellion of Nebuchadnezzar against the God of heaven who had given him world dominion. Instead of gratitude, this is a definite act or rebellion. (2) This also shows his vaunted pride in making an image which evidently was self-deification. The Roman emperors also attempted this later on. (3) Obviously, Nebuchadnezzar was seeking a unifying principle to weld together the tribes and tongues and peoples of his kingdom into one great totalitarian government. In other words, he was attempting to institute a world religion. This was nothing in the world but a repetition of the tower of Babel-a forming of one religion for the world.” (McGee, J. Vernon. Thru the Bible with J. Vernon McGee, volume 3: Genesis-Deuteronomy; pages 545-544; Published in Nashville, Tennessee by Thomas Nelson Inc. 1981) Daniel 3:2 Then Nebuchadnezzar, the king issued an order to assemble the satraps, military commanders as well as the governors, advisers, treasurers, lawyers, judges in other words, each and every one of the dignitaries from the provinces to attend the dedication of the statue, which Nebuchadnezzar erected. (Author’s translation) Daniel 3:2 describes the next event that took place after Nebuchadnezzar sculptured an image of gold and erected it on the plain of Dura in the province of the city of Babylon. Thus, it continues to describe Nebuchadnezzar’s response to Daniel interpreting his dream and specifically telling him that he is the head of gold on the statue in his dream. In Daniel 3:2, we have Nebuchadnezzar issuing an order to assemble each and every one of the dignitaries in the various provinces of his kingdom to attend the dedication of the gold statue he erected. “The satraps ” is the noun ʾǎḥǎ š·dǎr·pǎn which refers to group of officials who were the chief representatives of Nebuchadnezzar. They were governors of certain types of provinces. They were the highest officials in his kingdom, which is supported by the statement in Daniel 6:1, which records that Darius appointed 120 satraps over his kingdom who would be in charge of the entire kingdom. “The military commanders ” is the noun seḡǎ n, which refers to the military commanders of the various provinces throughout Nebuchadnezzar’s kingdom.

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“The governors ” is the noun pě·ḥā(h) , which refers to the civil administrators or governors of civil government in the various provinces throughout Nebuchadnezzar’s kingdom. “The advisers ” is the noun ʾǎḏǎ r·gā·zǎr, which refers to those individuals who give counsel or advise those in governmental authority. “The treasurers ” is the noun geḏā·ḇǎ r, which refers to those individuals in Nebuchadnezzar’s kingdom who were in charge of the finances of the various provinces throughout the kingdom. They administered the funds in the various provinces throughout Nebuchadnezzar’s kingdom. They were the superintendents of the treasuries in the various provinces throughout the empire. “The lawyers ” is the noun deṯā·ḇǎ r, which refers to those individuals who were administrators of the law in the various provinces throughout Nebuchadnezzar’s kingdom. “The judges ” is the noun tip̄ ·tāy , which refers to the judges in the various provinces throughout the Babylonian kingdom who passed judgment in keeping with the law. “Each and every one of the dignitaries from the provinces ” is an explicative clause meaning that it clarifies the list of seven classes of officials who were ordered by Nebuchadnezzar to assemble for the dedication of the gold statue which he erected on the plain of Dura in the province of the city of Babylon. It is describing in summary fashion the list of seven classes of officials who were ordered by Nebuchadnezzar to assemble for the dedication of the gold statue which he erected on the plain of Dura in the province of the city of Babylon. It refers to to those individuals who possesses an exalted rank or position of dignity and honor in Nebuchadnezzar’s kingdom. Thus it does not refer to lesser officials who were subordinate to the satraps or governors. It is used to define the seven classes of officials previously listed by Daniel. It describes in summary fashion that the satraps, military commanders, governors, advisers, treasurers, lawyers, judges were all officials of high standing or dignitaries in Nebuchadnezzar’s government. This explicative clause emphasizes that there were no exceptions with the order meaning every one had to attend. “The dedication ” is the noun ḥǎnǔk·kā(h) , which denotes solemn ceremony in which Nebuchadnezzar’s gold statue was consecrated as the symbol of world-wide worship and power of himself as a divine being. Politically, this dedication was intended to symbolize the unity of the various provinces under Nebuchadnezzar’s authority. Religiously, this dedication was an act of worshipping the gold statue, which represented Nebuchadnezzar. That this dedication is religious is clearly indicated by verses 3-7. Therefore, this dedication is an attempt by Nebuchadnezzar to join religion with politics, which has been attempted throughout history by various rulers and will be successfully attempted by the

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Antichrist during Daniel’s Seventieth Week who will demand worship from the inhabitants of the earth as symbolized by the abomination of desolation in the rebuilt Jewish temple in the midway point of Daniel’s Seventieth Week. Daniel 3:3 Then when the satraps, military commanders as well as the governors, advisers, treasurers, lawyers, judges in other words, each and every one of the dignitaries from the provinces assembled for the dedication of the statue, which Nebuchadnezzar, the king had erected, they stood directly in front of the statue which Nebuchadnezzar had erected. (Author’s translation) Daniel 3:3 records the satraps, military commanders, governors, advisers, treasurers, lawyers, judges from the various provinces in Nebuchadnezzar’s kingdom obeying the king’s orders by assembling for the dedication of the ninety foot tall gold statue of himself. Messengers were dispatched by the king to the various provinces in order to contact the various dignitaries who were subordinate to him. The dedication of the statue was a ceremony, which was both political and religious. It was a solemn ceremony in which Nebuchadnezzar’s gold statue was consecrated as the symbol of world-wide worship and power of himself as a divine being. Politically, this dedication was intended to symbolize the unity of the various provinces under Nebuchadnezzar’s authority. Religiously, this dedication was an act of worshipping the gold statue, which represented Nebuchadnezzar. That this dedication is religious is clearly indicated by Daniel 3:3-7. Therefore, this dedication is an attempt by Nebuchadnezzar to join religion with politics, which has been attempted throughout history by various rulers and will be successfully attempted by the Antichrist during Daniel’s Seventieth Week who will demand worship from the inhabitants of the earth as symbolized by the abomination of desolation in the rebuilt Jewish temple in the midway point of Daniel’s Seventieth Week. Daniel 3:3 tells the reader that once they all arrived on the plain of Dura, they stood directly in front of the ninety foot tall gold statue of Nebuchadnezzar awaiting the call to worship this image of. This is indicated by Daniel 3:3-7, which records these various dignitaries in Nebuchadnezzar’s kingdom worshipping this image of himself which is idolatry. Daniel 3:4 Next, the herald publicly proclaimed with authority: “To all of you nations, ethnicities and language groups, all of you are commanded.” (Author’s translation) Daniel 3:4-5 records Nebuchadnezzar commissioning a herald to publicly proclaim at the dedication of this gold statue to bow down and pay homage to it at the sound of music. Daniel 3:4 says that the herald addressed various nations, ethnicities and language groups under his authority, which were represented by the

2012 William E. Wenstrom, Jr. Bible Ministries 4 dignitaries assembled at the dedication. Therefore, we can see quite clearly that Nebuchadnezzar is demanded world-wide worship of himself. As we noted in previous studies, the dedication of the statue was a ceremony, which was both political and religious. It was a solemn ceremony in which Nebuchadnezzar’s gold statue was consecrated as the symbol of world-wide worship and power of himself as a divine being. Politically, this dedication was intended to symbolize the unity of the various provinces under Nebuchadnezzar’s authority. Religiously, this dedication was an act of worshipping the gold statue, which represented Nebuchadnezzar. That this dedication is religious is clearly indicated by Daniel 3:3-7. Therefore, this dedication is an attempt by Nebuchadnezzar to join religion with politics, which has been attempted throughout history by various rulers and will be successfully attempted by the Antichrist during Daniel’s Seventieth Week who will demand worship from the inhabitants of the earth. During the midway point of Daniels’ Seventieth Week, Antichrist will set up the abomination of desolation in the rebuilt Jewish temple and demand the worship of himself throughout the world. So Nebuchadnezzar’s action as recorded in Daniel chapter 3, foreshadow or prefigure the actions of Antichrist during Daniel’s Seventieth Week. Daniel 3:5 “At the precise moment when all of you hear the sound of the trumpet, flute, lyre, harp, dulcimer, drum as well as each and every type of musical instrument, all of you are to fall down in order to worship the gold statue, which Nebuchadnezzar, the king has erected.” (Author’s translation) In Daniel 3:5, the purpose for which the king assembled these dignitaries is revealed and the content of what the herald is to say to them is made known. Nebuchadnezzar is ordering that at the precise moment when they hear the sound trumpet, flute, lyre, harp, dulcimer, drum as well as each and every type of musical instrument, they were to fall down in order to worship the gold statue, which he had erected of himself. Daniel 3:6 “However, whoever refuses to fall down in order to worship, in that very hour, they will be deposited unceremoniously in the midst of a blazing, fiery furnace.” (Author’s translation) In Daniel 3:6, we have Nebuchadnezzar warning those assembled at the dedication of the gold statue that they will be immediately and unceremoniously executed if they refuse to comply with his order to worship this statue of himself. This is a clear example of unjustified use of the death penalty by Nebuchadnezzar. Nebuchadnezzar and all governmental authorities have been delegated authority by God to employ capital punishment of capital crimes. Nebuchadnezzar is ordering his subjects to commit idolatry which is prohibited by God (Exodus 20:3, 23). Thus his threat to execute those individuals who refuse to worship the image of

2012 William E. Wenstrom, Jr. Bible Ministries 5 himself is unjustified and an act of sin and rebellion against God by Nebuchadnezzar. Daniel 3:7 Because of this, at the precise moment when each and every one of the people from the nations heard the sound of the trumpet, flute, lyre, harp, dulcimer as well as each and every type of musical instrument, each and every one of the nations, ethnicities and language groups fell down worshipping the gold statue which Nebuchadnezzar the king had erected. (Author’s translation) Daniel 3:7 records the dignitaries who represented the various nations, ethnicities and language groups throughout Nebuchadnezzar’s empire obeying his command to worship the gold image he erected of himself. It reveals that Nebuchadnezzar’s attempt to unite religion with the state was a success but not total and complete as we shall read later on in the chapter. This verse presents the basis for the obedience to the king’s order by these dignitaries, which is the king’s order to worship the image of himself with emphasis upon their execution if they refused to do so. Thus, it implies that the threat of execution guaranteed their obedience. Nebuchadnezzar’s ruled the world and his attempt to join religion in the form of the worship of himself and his government repeats the sin at the tower of Babel. Like Nimrod, Nebuchadnezzar was attempting to unite the world independently of God. In Daniel chapter 3, these people who obeyed Nebuchadnezzar’s order chose to commit the sin of idolatry rather than to die. They compromised by doing so. Thus, like many people today among Christians they compromise obedience to God’s Word in order to save their lives or their position or reputation in life. They compromise obedience to God’s Word in order to preserve their career or salary. They are people pleasers rather than God pleasers. If they were God pleasers, they would refuse to obey this king’s command to commit idolatry and suffer death. Thus, they are not unlike their king in that they are sinners like him. However, he is promoting this sin of idolatry and using himself as the object of worship which is the greater sin. It mimics Satan’s attempt to deceive the human race into worshipping him. In fact, Satan is behind this idolatrous worship since he attempts to get the human race to worship any one or any thing other than Jesus Christ. So both the king and his subjects are demonstrating their total depravity. Undoubtedly, many of these individuals in Daniel chapter 3 who prostrated themselves at the foot of this gold statue of Nebuchadnezzar were not mentally assenting to the worship of this image but simply doing so in order not to get executed. In other words, many were going through the motions in order to save their lives. This is not unlike many individuals today in the various religions of the world and various denominations in Christendom who are simply going through

2012 William E. Wenstrom, Jr. Bible Ministries 6 the motions in attending their synagogues and churches for various reasons and not to worship. Nebuchadnezzar was deceiving himself into thinking that he could force these people under his authority to worship him or any other god against their will. They were only obeying him in order to save their lives. Of course, there were many who did consider him a god and worshipped him as such. Daniel 3:8 Because of this, during this time certain Chaldean men made assertions, specifically, they slanderously accused some individuals from the Jewish race. (Author’s translation) Nebuchadnezzar’s order that all the dignitaries representing the various provinces throughout his kingdom must bow down and worship the gold image that he erected for himself on the plain of Dura in the province of the city of Babylon created a problem for Daniel, Hananiah, Mishael and Azariah. Specifically, it created a problem for Daniel’s three friends since Daniel was not present in Babylon when this order was issued from the king. The phrase “ because of this” indicates that Nebuchadnezzar’s order to worship the gold image he erected of himself was the basis for the slanderous accusations of certain Chaldeans against the Jews, which Daniel 3:12 identifies were Shadrach, Meshach and Abednego. The Jews were forbidden to worship idols under the Law (Exodus 20:3, 23). Thus, they refused to comply with Nebuchadnezzar’s order. So this prepositional phrase denotes that Daniel’s three friends were slanderously accused by certain Chaldeans because of the king’s order and the Jews refusal to comply with this order out of obedience to the Lord, certain Chaldeans maliciously accused them before the king. “During this time ” answers the question when Shadrach, Meshach and Abednego were maliciously accused by certain Chaldeans and refers to the period of time when Nebuchadnezzar’s order was in effect. “Certain Chaldean men ” refers to certain unidentified Babylonian men who were from the dignitaries in Nebuchadnezzar’s kingdom who obeyed the king’s order. Daniel 3:12 indicates that the expression “ some individuals from the Jewish race ” is a reference to the three individuals, who were Daniel’s friends, namely Shadrach, Meshach and Abednego. “They slanderously accused ” translates a Chaldean idiom which speaks of chewing something to pieces” and refers to the act of these certain unidentified Babylonian men slanderously accusing Shadrach, Meshach and Abednego of a crime because they disobeyed Nebuchadnezzar’s command in order to obey God. This idiom does not merely mean that these individuals accused Daniel’s three friends of a crime but rather that they did so by slandering them since the

2012 William E. Wenstrom, Jr. Bible Ministries 7 expression literally speaks of these individuals chewing Daniel’s three friends to pieces with their words. The fact that these certain Babylonian men slandered Shadrach, Meshach and Abednego was the direct result of jealousy and envy since Daniel 2:49 records that Nebuchadnezzar granted Daniel’s request that they would be assigned the administration over the province of the city of Babylon. Thus, the individuals that Daniel’s friends displaced would be angry and envious and jealous towards them. Daniel 3:9 They made a statement to the king and said, 10 “O King live forever! You O king issued a command, namely that each and every person who hears the sound of the trumpet, flute, lyre, harp, dulcimer as well as drum and in addition every type of musical instrument, is to fall down in order to worship the gold statue 11 However, whoever refuses to fall down in order to worship, they will be deposited unceremoniously in the midst of a blazing, fiery furnace.” (Author’s translation) In Daniel 3:9, we have the envious dignitaries approaching Nebuchadnezzar in order to speak with him regarding the disobedience of Shadrach, Meshach and Abednego to his command to worship the gold statue of himself. This order created a problem for Daniel’s three friends since the Law prohibited the worship of idols (Exodus 20:1-3, 23). As we noted in Daniel 3:8, certain unidentified Babylonian men slanderously accused Shadrach, Meshach and Abednego of a crime because they disobeyed Nebuchadnezzar’s command in order to obey God. These individuals not only accused Daniel’s three friends of a crime but rather that they did so by slandering them. The fact that these certain Babylonian men slandered Shadrach, Meshach and Abednego was the direct result of jealousy and envy since Daniel 2:49 records that Nebuchadnezzar granted Daniel’s request that they would be assigned the administration over the province of the city of Babylon. Thus, the individuals that Daniel’s friends displaced would be angry and envious and jealous towards them. In Daniel 3:10-11, we read that these unidentified dignitaries repeat verbatim Nebuchadnezzar’s order. They remind him of this order and warning in order to arouse his angry against Daniel’s three friends. All the while they were concealing their jealousy and envy of Shadrach, Meshach and Abednego and their true motivation from the king which was to kill these three. Thus, they are involved in hypocrisy since they were not concerned about the citizens of Babylon obeying the king’s decree but rather they were determined to have these three executed out of their jealous and envy of them. They were pretending to be zealous for the king so as to get him to condemn Shadrach, Meshach and Abednego to death. So they are manipulating the king for their own purposes. Daniel 3:12 “There are certain Jewish men, because you assigned them the administration over the province of the city of Babylon-Shadrach, Meshach

2012 William E. Wenstrom, Jr. Bible Ministries 8 and Abednego, these men have absolutely no respect for your command O king. By no means do they serve your gods, that is, by no means do they worship the gold statue which you erected.” (Author’s translation) In Daniel 3:12, we have one charge and not three which is directed at Shadrach, Meshach and Abednego by certain unidentified dignitaries in Nebuchadnezzar’s kingdom. Namely, they disobeyed the king’s command, which they describe as refusing to worship his gods and refusing to worship the gold statue he erected. This indicated by the fact that the noun ʾělāh means “ gods ” in the statement “ by no means do they serve your gods ” refers to the gold statue that Nebuchadnezzar erected of himself. Though the word is in the plural, it is used by the dignitaries in their accusation against Daniel’s friends to describe this gold statue as one of the king’s many gods. This is indicated by the fact that the first statement “ these men have absolutely no respect for your command O king ” is referred to in the third statement “ that is, by no means do they worship the gold statue which you erected .” Thus, since the noun ʾělāh, “gods” is found in a statement couched between two statements that are both referencing the king’s command to worship the gold statue, this second statement is epexegetical like the third. This means that it is explaining this command from the perspective of worshipping one of the king’s gods. In Daniel 3:12, these envious dignitaries remind Nebuchadnezzar that he appointed these three over the administration of the province of Babylon. They are saying that this appointment was the reason why they did not show proper respect for the king and didn’t worship his gods or worship the golden statue. The implication is that their promotion went to their heads and caused them to be arrogant in thinking that it was beneath them to worship the gods of the king and the golden statue he erected of himself. They were implying that the king was at fault for the insubordination of these three. Their statement is a rebuke to the king himself since they are telling him it was because he promoted these three to such high positions that they became arrogant and were insubordinate to him. They got away with the rebuke because they were pretending to be looking out for the king’s interests when in reality they were seeking to destroy Shadrach, Meshach and Abednego because they were envious of their promotion over them. They also got away with this rebuke because they could substantiate the charges since they knew that these three would not disobey their God and worship idols and would be willing to die for their loyalty to their God when confronted by the king. They were proven right about these three according to Daniel 3:16-18. This charge that is leveled against Shadrach, Meshach and Abednego is the truth of course and not a lie. It was certainly not a crime or a sin since God forbids idolatry. The Scripture teaches that Satan and the kingdom of darkness are behind the idolatry and the worship of the false gods in the world. Therefore, unregenerate

2012 William E. Wenstrom, Jr. Bible Ministries 9 members of the human race like Nebuchadnezzar were worshipping demons by worshipping the various gods and practicing idolatry. Daniel 3:13 Then, because of rage, yes and a furious rage at that, Nebuchadnezzar issued an order causing Shadrach, Meshach and Abednego to be brought into his presence. Consequently, these men were brought into the king’s presence. (Author’s translation) Daniel 3:13 records Nebuchadnezzar becoming enraged at hearing the report from certain unidentified dignitaries that Shadrach, Meshach and Abednego had disobeyed his order to worship the gold statue he erected of himself on the plain of Dura in the province of the city of Babylon. This rage caused him to have these three brought into his presence to give an account for their disobedience. No doubt his anger stemmed from the fact that he thought that they were ungrateful when he had recently promoted them to administrate the province of the city of Babylon. This anger was aroused by the certain envious dignitaries who were unseated by the promotion of these three since in Daniel 3:12 they remind the king that he had recently promoted these three to this prestigious position. Nebuchadnezzar considered them disloyal and insubordinate for disobeying his command. Therefore, here in Daniel 3:13, the king does not issue an order to execute these three because he has learned from this previous mistake, which almost cost the lives of men he greatly valued. Thus, he does not have Shadrach, Meshach and Abednego executed because he did respect them and of course Daniel as well, which is yet another reason why he did not give the order to execute them. His respect for Daniel and Shadrach, Meshach and Abednego served to prevent him from issuing an order for their execution. Another reason why Nebuchadnezzar did not order the immediate execution of Shadrach, Meshach and Abednego is that he was smart enough to know that those making accusations against these three could have been doing so out of jealousy for being unseated by them. Thus, the fact that he delayed execution of these three in order to hear them out is an indication that the king might of have been a little bit suspicious of these accusations since he knew that politically it was not uncommon for jealous rivals to make accusations against one another. Daniel 3:14 Nebuchadnezzar asked a question and said to them, “Is it true, Shadrach, Meshach and Abednego, all of you are refusing to serve my god, that is, all of you refused to worship the gold statue, which I erected?” (Author’s translation) Daniel 3:14 records Nebuchadnezzar posing a question to Shadrach, Meshach and Abednego as to whether it was true or not that they refused to serve his god, that is, they refused to worship the gold statue, which he erected of himself on the plain of Dura in the province of the city of Babylon. Uncharacteristically, he does

2012 William E. Wenstrom, Jr. Bible Ministries 10 not issue an order to have them executed as he did with the wise men in chapter two, which resulted many dignitaries placed under the sentence of death unjustly, such as Daniel and his three friends. If you recall, in Daniel 1:19-20 we read that Nebuchadnezzar considered Daniel and his three friends superior to all of his wise men. Thus, when he issues the order to execute the wise men of the city of Babylon he would not have wanted to execute Daniel and his friends because he valued them. Therefore, by controlling his anger and not executing Shadrach, Meshach and Abednego immediately upon hearing the accusation made against them, it appears the king has learned from this error. Daniel 3:15 “Now if all of you are ready, namely that, at the precise moment when all of you hear the sound of the trumpet, flute, lyre, harp, dulcimer, drum as well as each and every type of musical instrument, all of you must fall down in order to worship the gold statue, which I erected. However, if all of you refuse to fall down in order to worship, in that very hour, all of you will be placed unceremoniously in the midst of a blazing, fiery furnace. Now, let’s see, what God exists who has the ability to effect the rescue of all of you out of my power?” (Author’s translation) In Daniel 3:15, we have Nebuchadnezzar giving Shadrach, Meshach and Abednego an opportunity to deny the accusation made against them by certain unidentified dignitaries who were obviously envious of them being placed in a high position of authority and probably suffered a demotion by their promotion. The king repeats the command and when these three were to obey it. Nebuchadnezzar poses a rhetorical question, which demands a negative response from his perspective. It is also sarcastic and is taunting the Lord who is the God of Shadrach, Meshach and Abednego. Nebuchadnezzar is sarcastically taunting Hananiah, Mishael and Azariah that there is not a God who exists who could rescue them from his power to put them to death. That the king of Babylon is taunting the God of Israel is indicated by the fact that Nebuchadnezzar is speaking to Hananiah, Mishael and Azariah who he is very angry with for refusing to worship the gold statue of himself. Furthermore, the king is well aware that they worship the same God as Daniel. At this point in the narrative, Nebuchadnezzar only knew Daniel, Shadrach, Meshach and Abednego’s God as a God who reveals mysteries. However, he evidently does not think that the God of Israel is not very powerful. In fact, his defeat of Judah and Israel from his perspective was a demonstration that his god, Marduk was superior in power to Yahweh since in the ancient world military victory was viewed as one god’s victory over another. Thus, because of his defeat of Judah and Israel, Nebuchadnezzar does not believe that the God of Israel is powerful enough to deliver Daniel’s three friends.

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Therefore, the king is expressing his rebellion against the God of Israel because Daniel said that his kingdom and all Gentile power would be destroyed by his God’s kingdom. Nebuchadnezzar is challenging the God of Israel to rescue these three from his power. He is challenging Him and any to circumvent his authority. This echoes the pride and arrogance of Sennacherib (2 Kings 18:35) and Pharaoh (Exodus 5:2). This rhetorical question expresses the total depravity of Nebuchadnezzar and his great pride and arrogance, which reflects that he is a child of the devil. Like most Assyrian and Babylonian kings, he thought he was equal in power to all the gods including the God of Israel. The calm look on the faces of Shadrach, Meshach and Abednego in the face of certain death must have infuriated Nebuchadnezzar. Their lack of fear in dying because of their trust in their God caused him get angrier at these three. Daniel 3:16 Shadrach, Meshach and Abednego replied and said to the king, “O Nebuchadnezzar, as for us, we are by no means obligated to respond to you concerning this matter.” (Author’s translation) Daniel 3:16-18 contains the response of Shadrach, Meshach and Abednego to what Nebuchadnezzar said to them as recorded in Daniel 3:14-15. In verse 14, Nebuchadnezzar asks them if it is true that they refused to obey his command and worship the gold statue he erected. Then, in verse 15, he repeats to them his command that they must worship the gold statue at the sound of the music. Following this command in verse 15, he also repeats the ultimatum to worship the image or suffer capital punishment. Lastly, at the end of verse 15, he poses to them a rhetorical question that demands a negative response from his perspective and challenges the God of Israel’s ability to deliver these three from his power. In Daniel 3:16, we have the response of Shadrach, Meshach and Abednego to the king’s rhetorical question. Then, in verse 18, they respond to his question in verse 14 as well as the command and ultimatum in verse 15 by telling the king that they will by no means worship the gold statue. In Daniel 3:16, the noun pi ṯ·ḡām, “ matter ” refers to the subject under consideration, which is Nebuchadnezzar’s rhetorical question. It does not refer to the king’s question in verse 14, in which he asks Shadrach, Meshach and Abednego if it was true that they refused to worship the gold statue he erected. Nor does it refer to the king’s command in verse 15 to worship the gold statue at the sound of the music or the ultimatum in this verse to worship it or die. Rather, it is a direct reference to the king’s rhetorical question, in which he challenges the God of Israel’s ability to deliver them from the king’s power since in verse 18 they tell the king that they will by no means worship the gold statue. This answers the king’s question if it was true that they refuse to worship the gold statue. It also serves to answer the king’s command and ultimatum. However, they do not speak for God

2012 William E. Wenstrom, Jr. Bible Ministries 12 with regards to the rhetorical question. Instead, they are telling the king that they are by no means obligated to respond to this question but will let God speak for Himself and answer the king if He desires to. This emphasized by the first person plural independent personal pronoun ʾǎnǎḥ· nā(ʾ), “ as for us…we ,” which serves to contrast these three refusing to answer Nebuchadnezzar’s rhetorical question. Thus, they are in effect telling the king that they won’t answer this rhetorical question since only God could answer it. Shadrach, Meshach and Abednego are refusing to compromise. They demonstrate absolutely no fear of the king or death. They demonstrate total and absolute confidence in God even if He decides not to deliver them from the king’s power as indicated by their statements in verses 17-18. Nebuchadnezzar’s question in verse 14 as well as his repeating the command ultimatum in verse 15 to obey his command or suffer capital punishment and in addition his rhetorical question at the end of verse 15 were all designed to tempt Shadrach, Meshach and Abednego to rationalize and seek their own safety. The king knew human nature and that most men would compromise to save their lives. He also was trying to intimidate them and demoralize them and question their faith in God. He wanted them to feel that they had no other recourse but to obey him. However, they felt it was more important to obey God and manifest their faith in Him to all of Babylon including Nebuchadnezzar than seek their own safety. Their obedience to God is more important than their powerful and prestigious position in Babylonian society which they will lose along with their lives for refusing to obey the king’s order. They do not love the things of the world which is commanded of every Christian in 1 John 2:15-17. They executing the Lord’s will is more important than anything the cosmic system of Satan could tempt them with or give them. Every nation on earth is governed by the cosmic system of Satan. These three friends will not be seduced away from obedience to God and doing His will by what Babylonian society could give them, which is driven by Satan’s standards. Daniel 3:17 “Certainly, our God, whom, we serve, exists in the state of being able to rescue us from the blazing, fiery furnace so that He will cause us to be delivered out of your hand O king.” (Author’s translation) In Daniel 3:17, Shadrach, Meshach and Abednego when addressing Nebuchadnezzar affirm they are serving their God as well as their God’s ability to rescue them from death and thus out of the king’s hand. They are evangelizing the king by bearing testimony to their God’s ability to save from death and the power of any king, no matter how powerful. This verse is composed of a declarative statement which affirms the ability of the God of Shadrach, Meshach and Abednego to rescue them from the blazing, fiery furnace. It is followed by a result clause, which denotes that as a result of this

2012 William E. Wenstrom, Jr. Bible Ministries 13 ability to deliver from death, the God of Shadrach, Meshach and Abednego can deliver them out of the king’s hand. “O king ” is a term of respect for Nebuchadnezzar. Thus, even though they are disobeying his command, they are careful to not be familiar with him or disrespect him since they know that he is placed in his position of power and authority by their God. Thus, to disrespect the king would be to disrespect God. “Certainly ” is the conjunction hēn which denotes the certainty that the God of Shadrach, Meshach and Abednego exists in the state of being able to deliver them from the furnace of blazing fire. Daniel’s three friends are certain that their God can deliver them from the flames if He chooses to. “Our God ” expresses the personal covenant relationship that these three have with their God. It also expresses that they have placed their total and absolute confidence in their God to deliver them from death if He chooses to. “Exists ” is the particle ʾî·ṯǎy is an implicit reference back to Nebuchadnezzar’s rhetorical question, which challenged the existence of a God who is able to deliver Shadrach, Meshach and Abednego from the king’s power. The word is not used by these three to affirm the existence of their God with Nebuchadnezzar since the latter knows He exists as a result of Daniel telling him his dream and interpreting it form him as recorded in chapter two. Rather, they use the word in response to the king’s rhetorical question in which he challenges the existence of any God who is able to deliver them from his hand. Thus, these three are telling the king that certainly, our God, whom we serve, exists in the state of being able to rescue us from the blazing, fiery furnace. Therefore, in Daniel 3:17, Shadrach, Meshach and Abednego are affirming the omnipotence or power of God before Nebuchadnezzar. Daniel 3:18 “However, if not, let it be known to you O king that we are refusing to serve your god, that is, we refuse to worship the gold statue, you erected.” (Author’s translation) Daniel 3:18 presents a contrast with the statement made by Shadrach, Meshach and Abednego to Nebuchadnezzar which is recorded in Daniel 3:17, which records them affirming with the king that their God whom they serve exists in the state of being able to rescue from death and thus deliver them out of his hand. Therefore, the contrast is between Shadrach, Meshach and Abednego affirming their God’s ability to save them from Nebuchadnezzar’s hand with their God choosing not to deliver them. Their statement reveals that they did not know if they would be delivered by God. It also indicates that they were not presuming upon God that it was His will to save them from the king’s hand. It also serves to emphasize the great faith of these three in that they were willing to obey to the point of it costing them their

2012 William E. Wenstrom, Jr. Bible Ministries 14 lives. Daniel 3:18 reveals that their faith, obedience and loyalty to God were unconditional. Daniel 3:19 Consequently, Nebuchadnezzar was totally and completely enraged. Also, his facial expression was changed against Shadrach, Meshach and Abednego. He responded and issued an order to heat the furnace seven times more than which it was normally heated. (Author’s translation) Daniel 3:19 records the reaction of Nebuchadnezzar to the refusal of Shadrach, Meshach and Abednego refusing to obey his order to worship the gold statue which he erected of himself on the plain of Dura in the province of the city of Babylon. This verse contains three statements concerning this reaction. The first describes the king as totally and completely enraged because of their disobedience. The second describes his facial expression being changed against these three as a result of this disobedience, which manifests his hostility toward them. The third describes Nebuchadnezzar as issuing an order to heat the furnace seven times more than which is was normally heated. This order is absurd since no human being could have survived an instant from such intense heat. In fact, if he wanted to increase the suffering of Shadrach, Meshach and Abednego he should have lower the intensity of the flames since it would extend the duration of the punishment. By making the fire hotter, he actually would kill them instantly. His order here is obviously to set an example not to disobey him at any time. This reaction by the king reveals once again that Nebuchadnezzar was prone to temper tantrums when he didn’t get his way. He often manifested irrational anger and behavior as demonstrated in Daniel chapter two where he gave the order to execute each and every one of the city of Babylon’s wise men as a result of the occult priest, necromancers, witches and astrologers inability to tell him the content of his dream. This order would result in the deaths of innocent people like Daniel and his three friends and others like them who were not connected to these four groups since the king’s executioner Arioch sought to arrest Daniel and his three friends as a result of this order from the king. Though Nebuchadnezzar was a ruler of an empire, he could not rule himself. His anger exalted folly. Proverbs 14:29 He who is slow to anger has great understanding, but he who is quick-tempered exalts folly. (NASB95) The king was acting foolishly by reacting with such anger. Proverbs 14:17 A quick-tempered man acts foolishly, and a man of evil devices is hated. (NASB95) Though he captured many a city in battle, he was unable to rule himself, thus he was not weaker than a person who can control his anger.

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Proverbs 16:32 He who is slow to anger is better than the mighty, and he who rules his spirit, than he who captures a city. (NASB95) Nebuchadnezzar demonstrated by rage that he lacked discretion because he could not overlook a transgression. Proverbs 19:11 A man’s discretion makes him slow to anger, and it is his glory to overlook a transgression. (NASB95) He was not someone you should associated with. Proverbs 22:24 Do not associate with a man given to anger; Or go with a hot-tempered man, 25 or you will learn his ways and find a snare for yourself. (NASB95) Nebuchadnezzar rage manifested the fact that he possessed a sin nature since anger is one of the manifestations of it (Galatians 5:20). The Christian is commanded to refrain from anger (Colossians 3:8) since it does not achieve the righteousness of God (James 1:19-20). By the power of the Holy Spirit, the Christian can control his or her temper. Daniel 3:20 Then, he issued a command to certain, strong valiant men who were in his military to tie up Shadrach, Meshach and Abednego for the purpose of depositing them unceremoniously into the blazing, fiery furnace. (Author’s translation) As we noted in Daniel 3:19, the refusal of Shadrach, Meshach and Abednego to obey Nebuchadnezzar’s edict to worship the gold statue he erected of himself on the plain of Dura in the province of the city of Babylon resulted in the king becoming totally and completely enraged. Also, his facial expression was changed against these three. He then issued an order to heat the furnace seven times more than which it was normally heated. Now, here in Daniel 3:20, the reader is told that following this order, Nebuchadnezzar issued another command to certain, strong valiant men who were in his military to tie up Shadrach, Meshach and Abednego for the purpose of depositing them unceremoniously into the blazing, fiery furnace. This verse tells us that they were roughly and harshly treated since the verb remā(h) means “to deposit unceremoniously” referring to placing a person or object in a rough and hurried manner (DBL Aramaic, #10667). Nebuchadnezzar’s order to tie up Shadrach, Meshach and Abednego for the purpose of placing them unceremoniously into the blazing, fiery furnace and his order to heat the furnace seven times more than which it was usually heated simply serve to make their deliverance from the flames by God much more impressive. This leads to answering the question as to why would God allow His children to suffer the ordeal of being burned alive. He did so in order to glorify the manner in which He delivered these three. By permitting them to suffer this ordeal, the Lord was able to demonstrate His power over creation before the Babylonians including Nebuchadnezzar.

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Their undeserved suffering would serve to confirm what Shadrach, Meshach and Abednego already were convinced of, namely that their God was faithful and omnipotent. He let them suffer undeservedly in order to advance them spiritually in the sense that this trial was to draw them closer to Himself and increase their faith in Him. He also let them suffer undeservedly in order to evangelize the king of Babylon and those dignitaries and executioners who bore witness to their deliverance. The Lord allowed Shadrach, Meshach and Abednego to suffer undeservedly because He wanted to reveal Himself to the king and the other dignitaries and military personnel so that they would forsake the worship of their gods and worship Him. So there was a purpose for letting them suffering undeservedly at the hands of this heathen king. Daniel 3:21 Therefore, these men were tied up in their sandals, tunics and hats, as well as, their other garments. Then, they were unceremoniously deposited into the blazing, fiery furnace. (Author’s translation) In Daniel 3:21, we have the record of certain strong, valiant soldiers in Nebuchadnezzar’s army carrying out his orders to tie up Shadrach, Meshach and Abednego and then depositing them unceremoniously into the midst of a blazing, fiery furnace. Thus, this presents to us the execution of Daniel’s three friends because of their refusal to obey Nebuchadnezzar’s order to worship the gold statue he erected of himself on the plain of Dura in the province of the city of Babylon. This act of civil disobedience was justified since the Mosaic Law prohibited the Israelites in Exodus 20:3 and 23 from practicing idolatry. Interestingly, in Daniel 3:20, we read that Nebuchadnezzar issued a command to certain, strong valiant men who were in his military to tie up Shadrach, Meshach and Abednego for the purpose of depositing them unceremoniously into the blazing, fiery furnace. There is no mention of their clothing yet in Daniel 3:21 we not only have these soldiers carrying out the king’s order but also mentioning their clothing. Usually, when a criminal was executed, they were stripped of their clothing. However, here in Daniel 3:21, this is definitely not the case. There are a couple of reasons as to why Daniel mentions that Shadrach, Meshach and Abednego were executed while still clothed. First of all, it reveals how enraged Nebuchadnezzar was with these three in that he did not want to waste any time executing them. But more importantly their clothing is mentioned since it would impress upon the reader that a great demonstration of God’s power delivered Shadrach, Meshach and Abednego from certain death. In Daniel 3:27, Daniel writes that when the king saw that these three were still alive along with another unidentified individual whose appearance was not of this world and were walking around in the furnace, Nebuchadnezzar ordered them out.

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The king along with the other dignitaries and soldiers at the execution observed that their bodies along with their clothing were totally and completely unaffected. There was not even the smell of fire upon them. This was impressive. It would impress those at the execution and the reader that a great miracle had taken place since the clothing of Shadrach, Meshach and Abednego was untouched by the flames. Further contributing to this is that Daniel writes that they were tied up and yet Daniel 3:25 records that Nebuchadnezzar saw them walking around in the furnace with another unidentified individual whose appearance was not of this world. This would tell the reader and the witnesses that a great miracle had taken place. Also, contributing to this is that Daniel 3:19 says that Nebuchadnezzar ordered the furnace heated seven times more than it was normally heated. Then, in Daniel 3:24-27, we read that they are totally untouched by the flames with Nebuchadnezzar and his dignitaries and soldiers as witnesses. This again, would impress upon the witnesses and the reader that something supernatural had taken place to deliver Daniel’s three friends. Therefore, Daniel describes Shadrach, Meshach and Abednego as tied up and fully clothed when they were executed by the soldiers and that Nebuchadnezzar ordered the furnace seven times more than it was normally heated in order to impress upon the reader that a great miracle had taken place. It is to impress upon the reader that something supernatural had taken in that the God of Shadrach, Meshach and Abednego had intervened and by His great power delivered them from certain death. The mention of heating the furnace seven times hotter than normal along with the fact that Shadrach, Meshach and Abednego were tied up in their clothing serves to make their deliverance from the flames by God much more impressive to both the eyewitnesses and the reader. The mention of each of these things would serve to glorify God in the sense that He manifested His sovereignty by overruling Nebuchadnezzar’s decision to execute Shadrach, Meshach and Abednego. It glorified Him in the sense that He manifested His omnipotence by preventing these three from being killed by the flames and freeing them from the ropes which bound them.

The Reason for the Death of Shadrach, Meshach And Abednego’s Executioners

Daniel 3:22 For this reason, because the king’s command was urgent and the furnace had been made extremely hot, the flame of the fire slew those men who carried up Shadrach, Meshach and Abed-nego. (NASB95) “For this reason, because ” is composed of the preposition k- ( ) (kee) and this is followed by the preposition lĕ ( ) (leh) and then we have the preposition qǒḇēl ( ) ( kob-ale´ ) which altogether are translated “ for…reason ” and then we have

2012 William E. Wenstrom, Jr. Bible Ministries 18 the demonstrative pronoun denā(h) ( ) (dane-awe), “this ” and this is followed by the preposition min ( ) (min) and its object is the particle dî ( ) ( dee ). kā l q ǒḇēl d enā(h) min dî

Daniel 3:22 begins with two prepositional phrases which present the reason why the soldiers died when they deposited Shadrach, Meshach and Abednego into the blazing, fiery furnace. The first refers to Daniel 3:19. The second reiterates spells out for the reader explicitly what Daniel 3:19 says that Nebuchadnezzar did. The first prepositional phrase is composed of the preposition k- which is employed with the prepositions lĕ and qǒḇēl to form a conjunctive clause which means “because of.” These three words are employed with the demonstrative pronoun denā(h) , which means “this” since it is anaphoric meaning it is referring to what is said in Daniel 3:19. Thus, it is referring to Nebuchadnezzar ordering that the furnace be heated seven times hotter than it was normally heated. This interpretation is indicated by the second prepositional phrase which follows this first one. In the second prepositional phrase, the preposition min and its object is the particle dî are introducing the statement mǎl·k ā(ʾ) mil·lǎṯ mǎḥ·ṣep̄ ā (h) w the king’s “ ,( ת ) (ʾǎt·t û·n ā(ʾ) yǎt·tî·rā(ʾ) ʾē·z ē(h command was urgent and the furnace had been made extremely hot .” This statement spells out for the reader what the first prepositional phrase kā l q ǒḇēl denā(h) ( ), “ because of this ” is referring to. Therefore, the first prepositional phrase means “because of this” referring to the statement in Daniel 3:19, which records Nebuchadnezzar ordering the furnace to be heated seven times more than it was normally heated. It is presenting the basis or the reason for the death of Shadrach, Meshach and Abednego’s executioners. The second means “because” referring also to the king’s command to heat the furnace seven times hotter than normal. It is introducing a statement which spells out explicitly for the reader the reason for the death of the soldiers. They died “because” Nebuchadnezzar ordered the furnace to be heated seven times more than it was usually heated. Consequently, when the soldiers went to deposit Shadrach, Meshach and Abednego into the furnace, the flames killed them.

The King’s Command

Daniel 3:22 For this reason, because the king’s command was urgent and the furnace had been made extremely hot, the flame of the fire slew those men who carried up Shadrach, Meshach and Abed-nego. (NASB95) “The king’s command was urgent ” is composed of the preposition min ( ) (min) and its object is the particle dî ( ) ( dee ), which is followed by the feminine

2012 William E. Wenstrom, Jr. Bible Ministries 19 singular construct form of the noun mil ·lā(h) ( ) ( mil-law´ ), “ command ,” which is modified by the masculine singular form of the noun mě·lěḵ ( ) ( meh´-lek), “king ” and then we have the feminine singular haf el (Hebrew: hiphil) active participle form of the verb ḥǎṣǎ p̄ ( ) ( khats-af´ ), “ urgent .” mil ·lā(h)

The noun mil ·lā(h) means “the command” and refers to Nebuchadnezzar’s command in Daniel 3:19 to heat the furnace seven times hotter than normally for Shadrach, Meshach and Abednego. This noun is in the construct state meaning that it is governing the noun which follows it, which is mě·lěḵ which means “king.” This expresses a genitive relationship between these two words and specifically that of possession meaning the noun mil ·lā(h) , “the command” belongs to the noun mě·lěḵ , “king.” It was Nebuchadnezzar’s order. mě·lěḵ

The noun mě·lěḵ means “king” and of course is used with reference to Nebuchadnezzar referring to the fact that he was governmental head of Babylon.

ḥǎṣǎ p̄

The verb ḥǎṣǎ p̄ means “to be uncompromisingly severe” and is used to describe Nebuchadnezzar’s order to heat the furnace seven times hotter than normal when executing Shadrach, Meshach and Abednego. Interestingly this word was used by Daniel in Daniel 2:15 when addressing Arioch who was commanded by Nebuchadnezzar to execute each and every one of the city of Babylon’s wise men because they failed to make known the content of his recurring dream as well as its interpretation. In Daniel 2:15, the word emphasizes the severity of this order since it was capital punishment, the highest form of punishment for a crime. It also emphasizes the urgency of this order in that it is peremptory or uncompromising in that the king did not give Daniel and his three friends the reason for their execution. Here in Daniel 3:22, the word is used in the same fashion in the sense that it emphasizes the severity of this order that Nebuchadnezzar gave to heat the furnace seven times hotter than normal when killing Shadrach, Meshach and Abednego. It also emphasizes the urgency of this order from the king in that it was unnecessary to issue such an order since the normal temperature of the furnace would be sufficient to kill Daniel’s three friends instantly. In fact, if he wanted to increase

2012 William E. Wenstrom, Jr. Bible Ministries 20 the suffering of Shadrach, Meshach and Abednego he should have lower the intensity of the flames since it would extend the duration of the punishment. By making the fire hotter, he actually would kill them instantly. His order here is obviously to set an example not to disobey him at any time. The haf el (Hebrew: hiphil) stem of the verb ḥǎṣǎ p̄ is intransitive since it does not take a direct object and describes the subject as exhibiting a particular state. Here it denotes Nebuchadnezzar’s order to heat the furnace seven times hotter when executing Shadrach, Meshach and Abednego as exhibiting the state of being uncompromisingly severe. The participle form of the verb functions as a predicate adjective meaning that it is making an assertion of Nebuchadnezzar’s order in that it was uncompromisingly severe. Therefore, we will translate this verb “ was uncompromisingly severe .”

The Result of Nebuchadnezzar’s Order

Daniel 3:22 For this reason, because the king’s command was urgent and the furnace had been made extremely hot, the flame of the fire slew those men who carried up Shadrach, Meshach and Abed-nego. (NASB95) “And the furnace had been made extremely hot ” is composed of the conjunction wa ( ) (waw), “and ” which is followed by the singular noun ʾǎt·t ûn ( ) ( at-toon´ ), “ the furnace ” and then we have the masculine singular pe il (Hebrew: qal passive) passive participle form of the verb ʾǎzā(h) ( ) ( az-aw´ ), “had been made hot ” which is modified by the feminine singular adjective yǎt·tîr ( ) ( yat-teer´ ), “ extremely .” wa

The conjunction wa is a marker of result meaning that it is introducing a statement which presents the result of Nebuchadnezzar’s uncompromisingly severe order to heat the furnace seven times hotter than normal when executing Shadrach, Meshach and Abednego. The word is introducing a statement which says that the furnace was extremely and dangerously hot when the soldiers went to execute Nebuchadnezzar’s order to execute these three. Therefore, the word denotes that because Nebuchadnezzar’s order was uncompromisingly severe, “so that,” the furnace was excessively hot.

ʾǎt·t ûn

The noun ʾǎt·t ûn means “furnace” which was used in Babylon to execute those who committed capital crimes in the Babylonian Empire under Nebuchadnezzar.

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Furnaces in the ancient world were often multi-purpose, serving as smelters, kilns and ovens. There are a number of designs for furnaces but in Daniel chapter 3 there is not enough information to determine how this furnace was constructed. It is unlikely an oven for execution would double as a food preparation area. It would also be much larger than the dome-shaped domestic oven. The IVP Bible Background Commentary has the following comment, “Furnaces were used for baking pottery or bricks for construction projects, as well as for metalwork (forging, smelting and casting). There is not a lot of information about furnaces in the ancient Near East, but many early furnaces were enclosed and domed with side doors for ventilation. They were built of clay or brick, though the inside chamber was often lined with specially selected types of stone. It is logical to assume that the furnace was in this location serving a purpose (perhaps in the manufacture of the image) rather than having been set up to use as an instrument of punishment. There is little in the ancient literature to suggest that furnaces were specifically used for punishment. One possible exception is from around 1800 B.C., when Rim-Sin ruled that someone who had pushed a slave into a kiln should have one of his slaves thrown into a furnace. In general, however, burning was used as a form of execution as early as the Hammurabi Code. In fifth- century Persia (during the reign of Darius II, son of Artaxerxes), and in the second century (2 Macc 13:4–8), there are examples of execution by pushing into a bin of ashes.”1

ʾǎzā(h)

The verb ʾǎzā(h) means “to make hot” and its subject is the noun ʾǎt·t ûn , “furnace .” Thus, it refers to making the temperature of the furnace hot. The pe il (Hebrew: qal passive) stem of the verb expresses an action received by the furnace in being heated. The passive voice of the verb denotes the subject receiving the action of the verb. The subject is acted on by the agent of the verbal action. The subject is the furnace used to execute Shadrach, Meshach and Abednego. The agent is Nebuchadnezzar’s order to heat the furnace seven times more than it would normally be heated during an execution. The participle form of the verb indicates simultaneous action of this verb with the participle form of the verb ḥǎṣǎ p̄ , “ uncompromisingly severe .” This indicates that king’s uncompromisingly sever order to heat the furnace seven times hotter than normal when executing Shadrach, Meshach and Abednego occurs simultaneously with the action of the furnace being heated in response to this order.

1 Matthews, V. H., Chavalas, M. W., & Walton, J. H. (2000). The IVP Bible background commentary : Old Testament (electronic ed.) (Da 3:6). Downers Grove, IL: InterVarsity Press.

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yǎt·tîr

The noun yǎt·tîr means “extremely” or “excessively” and is describing the temperature of the furnace as a result of Nebuchadnezzar’s order to heat it seven times hotter than usual when executing Daniel’s three friends. It implies an amount or degree too great to be reasonable or acceptable in the sense that it was unnecessary to issue such an order since the normal temperature of the furnace would be sufficient to kill any human being.

The Death of the Executioners

Daniel 3:22 For this reason, because the king’s command was urgent and the furnace had been made extremely hot, the flame of the fire slew those men who carried up Shadrach, Meshach and Abed-nego. (NASB95) “The flame of the fire slew those men who carried up Shadrach, Meshach and Abed-nego ” is composed of the masculine plural form of the noun geḇǎ r ( ) (gheb-ar´ ), “ men ” which is modified by the plural demonstrative pronoun ʾil·lēḵ ( ) ( il-lake´ ), “ those ” and then we have the relative pronoun use of the particle dî ( ) ( dee ), “ who ” and then we have the third person masculine plural haf el (Hebrew: hiphil) active perfect form of the verb selǎq ( ) ( sel-eek´ ), “ carried ” and this is followed by the preposition lĕ ( ) (leh) “ up ” and its object is the masculine singular form of the proper noun šǎḏ· rǎḵ ( ) (shad-rak), “ Shadrach ” and then we have the masculine singular form of the proper noun mê ·šǎḵ ( ) (may-shak), “ Meshach ” and this is followed by the conjunction wa ( ) (waw), “and ,” which is followed by the masculine singular proper noun ʿǎḇēḏ n eḡô ( ab-ade neg-o), “ Abed-nego ” and then we have the third person masculine) ( ג singular pa el (Hebrew equivalent is the piel) active perfect construct form of the verb qeṭǎ l ( ) (ket-al´ ), “ slew ” which is followed by the third person masculine plural pronominal suffix him ·mô ( ) ( him-mo´ ), which is not translated and followed by the masculine singular noun šeḇîḇ ( ) ( seb-eeb´ ), “ the flame ” and then we have the particle dî ( ) ( dee ), “ of ” and this is followed by the masculine singular noun nûr ( ) ( noor ), “ fire .” geḇǎ r

The noun geḇǎ r is in the plural and means “men,” i.e. a human adult male and is a reference to certain strong, valiant men in Nebuchadnezzar’s army who were ordered to carry out the execution of Shadrach, Meshach and Abednego. The plural

2012 William E. Wenstrom, Jr. Bible Ministries 23 demonstrative pronoun ʾil·lēḵ is modifying this word and is anaphoric pointing back to these soldiers, who are mentioned in Daniel 3:20. dî

This word dî means “who” since it functions as a relative pronoun referring to certain, strong men of valor in Nebuchadnezzar’s army. selǎq

The verb selǎq means “to be carried” and its subject is certain strong valiant men in Nebuchadnezzar’s army who were ordered to execute Shadrach, Meshach and Abednego who are the objects of this verb. Thus, this verb speaks of these three “being carried” by these soldiers to the place of execution where the furnace was located. This interpretation of the word is indicated by the statements in Daniel 3:20, which record that Nebuchadnezzar ordered certain strong, valiant men in his military to tie up Daniel’s three friends for the purpose of depositing them unceremoniously into the blazing, fiery furnace. Thus, Shadrach, Meshach and Abednego would be unable to walk to their execution. The haf el (Hebrew: hiphil) stem of the verb is factitive meaning that the subject of the verb causes the direct object to enter the state described by the verb in the qal. Here the subject is the soldiers ordered by Nebuchadnezzar to execute Shadrach, Meshach and Abednego who are its direct object. Thus, this stem denotes the soldiers causing Daniel’s three friends to enter the state of being carried to the place of execution. The perfect tense of the verb is constative describing in summary fashion this action. lĕ

The preposition lĕ is marking the proper nouns šǎḏ· rǎḵ , “ Shadrach ,” mê ·šǎḵ , ab-ade neg-o), “ Abed-nego ” as the direct) ( ג) Meshach ” and ʿǎḇēḏ n eḡô“ object of the verb selǎq meaning that these words are receiving the action of this verb. It should not be translated.

šeḇî· ḇā(ʾ) dî nû·r ā(ʾ)

The noun šeḇîḇ means “flame,” i.e. the part above the coals or base of a fire which flash brightly. The particle dî should be translated “of” and it is a marker to show the genitive relationship between the noun šeḇîḇ, “ flame ” and the noun nûr ,

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“fire .” It is a possessive genitive which denotes that this flame belongs to the fire burning in the furnace. qeṭǎ l

The verb qeṭǎ l means “to kill” indicating that as a result of Nebuchadnezzar’s uncompromisingly severe order to heat the furnace seven times hotter than normal, the flames of the fire in the furnace “killed” the soldiers executing the king’s order. The pa el (Hebrew: piel stem) denotes the subject causing its direct object to enter a state that can be described by the verb in the qal. Here the subject is the flame of the fire in the furnace used to execute Shadrach, Meshach and Abednego. The direct object is the soldiers order to execute these three. The perfect tense of the verb is constative describing in summary fashion the death of the soldiers from the perspective of Daniel after this event. Therefore, we will render the verb qeṭǎ l, “killed .” him ·mô

The pronominal suffix him ·mô means “them” is a marker of relative reference referring to Shadrach, Meshach and Abednego. The word is the object of the preposition lĕ, which is used to mark this pronominal suffix as the indirect object of the verbs ʾā·mǎr and ʿǎnā(h) . This means that him ·mô receives the direct object of this verb. This indicates that Daniel’s three friends receive the action of Nebuchadnezzar speaking to them in the form of a question.

Translation of Daniel 3:22

Daniel 3:22 Because of this, because the king’s command was uncompromisingly severe so that the furnace was excessively hot, those men who carried Shadrach, Meshach and Abednego, the flame of the fire killed them.

Exposition of Daniel 3:22

The statement here in Daniel 3:22 serves to make the deliverance of Shadrach, Meshach and Abednego from Nebuchadnezzar’s hand more impressive since it makes clear how hopeless their situation was in that the flames of the furnace killed some of the best soldiers in the king’s military. There are several statements in Daniel chapter three which served to make their deliverance impressive to

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Nebuchadnezzar, his soldiers and dignitaries who were witnesses to their execution. First of all, in Daniel 3:20, we read that Nebuchadnezzar issued a command to certain, strong valiant men who were in his military to tie up Shadrach, Meshach and Abednego for the purpose of depositing them unceremoniously into the blazing, fiery furnace. There is no mention of their clothing yet in Daniel 3:21 we not only have these soldiers carrying out the king’s order but also mentioning their clothing. Usually, when a criminal was executed, they were stripped of their clothing. However, here in Daniel 3:21, this is definitely not the case. One reason why this is not the case is that it would impress upon Nebuchadnezzar and those who were eyewitness and the reader that a great demonstration of God’s power delivered Shadrach, Meshach and Abednego from certain death. In Daniel 3:27, Daniel writes that when the king saw that these three were still alive along with another unidentified individual whose appearance was not of this world and were walking around in the furnace, Nebuchadnezzar ordered them out. The king along with the other dignitaries and soldiers at the execution observed that their bodies along with their clothing were totally and completely unaffected. There was not even the smell of fire upon them. This was impressive. It would impress those at the execution and the reader that a great miracle had taken place since the clothing of Shadrach, Meshach and Abednego was untouched by the flames. Further contributing to this is that Daniel writes that they were tied up and yet Daniel 3:25 records that Nebuchadnezzar saw them walking around in the furnace with another unidentified individual whose appearance was not of this world. This would tell the reader and the witnesses that a great miracle had taken place. Also, contributing to this is that Daniel 3:19 says that Nebuchadnezzar ordered the furnace heated seven times more than it was normally heated. Then, in Daniel 3:24-27, we read that they are totally untouched by the flames with Nebuchadnezzar and his dignitaries and soldiers as witnesses. This again, would impress upon the witnesses and the reader that something supernatural had taken place to deliver Daniel’s three friends. Now, here in Daniel 3:22 the reader is told that the strong, brave soldiers carrying out the execution of Shadrach, Meshach and Abednego were killed by the flames of the furnace as a result of Nebuchadnezzar ordering it to be heated seven times more than normal. This is to impress upon Nebuchadnezzar and the eyewitness of their deliverance and the reader that something supernatural had taken in that the God of Shadrach, Meshach and Abednego had intervened and by His great power delivered them from certain death. The mention of each of these things would serve to glorify God in the sense that He manifested His sovereignty by overruling Nebuchadnezzar’s decision to

2012 William E. Wenstrom, Jr. Bible Ministries 26 execute Shadrach, Meshach and Abednego. It glorified Him in the sense that He manifested His omnipotence by preventing these three from being killed by the flames and freeing them from the ropes which bound them. As was the case in Daniel 2:12, which recorded the city of Babylon’s wise men experiencing the wrath of the king of Babylon so Shadrach, Meshach and Abednego as well as the brave soldiers in Nebuchadnezzar’s army experienced his wrath. Proverbs 19:12 describes the wrath of a king as being like the roaring of a lion. The great crisis that Shadrach, Meshach and Abednego are facing at this point in the narrative is the fourth great crisis that they have faced. The first was being captured and deported to Babylon. The second was when the king ordered that they eat his food and drink his wine which would have made them ceremonially unclean according to the dietary regulations of the Mosaic Law. Then, they along with Daniel faced a third crisis. They were unjustly condemned along with the occult priests, necromancers, witches and astrologers because the latter could not tell the king the content of his dreams. So we have Shadrach, Meshach and Abednego suffering undeservedly. The Bible teaches that God uses undeserved suffering to advance His children to greater spiritual growth. The believer must experience undeserved suffering since it is through undeserved suffering that the believer is conformed to the image of Christ. Underserved suffering is designed to get us to exchange our old pre-salvation Adamic life for the new post-salvation Christ life. It is designed to draw us closer to the Lord by leading us to appropriate by faith our union and identification with Christ in His death, resurrection and session. It is designed to get us to rest in our position in Christ (2 Corinthians 3:17-4:18). There are three agencies that God employs to bring about suffering: (1) Old sin nature (2) Cosmic system (3) Satan. Now there are different categories of suffering: (1) Self-induced misery (2) Divine discipline (3) Undeserved Suffering for Blessing. The power of God in our lives is never more noticeable or conspicuous as when we are suffering, going through adversities and even going through the process of dying. When self has been crucified then the life of Jesus can be manifested in the believer. 2 Corinthians 12:7-10 illustrates this Biblical principle that divine power is manifested in human weakness. This passage deals with the apostle Paul’s thorn in the flesh. 2 Corinthians 12:1 Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord. 2 I know a man in Christ who fourteen years ago -- whether in the body I do not know, or out of the body I

2012 William E. Wenstrom, Jr. Bible Ministries 27 do not know, God knows -- such a man was caught up to the third heaven. 3 And I know how such a man -- whether in the body or apart from the body I do not know, God knows – 4 was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak. 5 On behalf of such a man I will boast; but on my own behalf I will not boast, except in regard to my weaknesses. 6 For if I do wish to boast I will not be foolish, for I will be speaking the truth; but I refrain from this, so that no one will credit me with more than he sees in me or hears from me. 7 Because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to torment me -- to keep me from exalting myself! 8 Concerning this I implored the Lord three times that it might leave me. 9 And He has said to me, ‘My grace is sufficient for you, for power is perfected in weakness.’ Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me. 10 Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong. (NASB95) The Lord gave Paul this thorn in the flesh in order to prevent him from getting too puffed up and arrogant because of his trip to the third heaven. His trip to heaven took place when he was stoned in Lystra. The account of this is found in Acts 14. The principle of God’s grace being sufficient to handle the storms of life is mentioned in several passages. Jeremiah 1:6 Then I said, “Alas, Lord GOD! Behold, I do not know how to speak, because I am a youth.” 7 But the LORD said to me, “Do not say, ‘I am a youth,’ because everywhere I send you, you shall go, and all that I command you, you shall speak. 8 Do not be afraid of them, for I am with you to deliver you,” declares the LORD. 9 Then the LORD stretched out His hand and touched my mouth, and the LORD said to me, “Behold, I have put My words in your mouth.” (NASB95) Matthew 10:19 “But when they hand you over, do not worry about how or what you are to say; for it will be given you in that hour what you are to say. 20 For it is not you who speak, but {it is} the Spirit of your Father who speaks in you.” (NASB95) Luke 21:15 “for I will give you utterance and wisdom which none of your opponents will be able to resist or refute.” (NASB95) 1 Corinthians 10:13 No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it. (NASB95)

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1 Corinthians 15:10 But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. (NASB95) 2 Corinthians 3:5 Not that we are adequate in ourselves to consider anything as {coming} from ourselves, but our adequacy is from God, 6 who also made us adequate {as} servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. (NASB95) Colossians 1:28 We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. 29 For this purpose also I labor, striving according to His power, which mightily works within me. (NASB95) 1 Timothy 1:14 and the grace of our Lord was more than abundant, with the faith and love which are {found} in Christ Jesus. (NASB95) Tribulation and undeserved suffering will be the lot of God’s people while living in enemy territory. The problems, difficulties and adversities which take place in a believer’s life were already decreed by God the Father in eternity past to occur and are now controlled in time by the Lord Jesus Christ. Therefore, the believer should have confidence and comfort in the midst of these things. Romans 8:35 Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (NASB95) John 16:33 “These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.” (NASB95) 2 Corinthians 4:17 For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 18 while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. (NASB95) 1 Thessalonians 1:6 You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit, 7 so that you became an example to all the believers in Macedonia and in Achaia. (NASB95) God’s will, purpose and plan will be accomplished regardless of a believer’s difficult circumstances or seemingly insurmountable problems because God ordained them to take place in eternity past under the divine decree. Therefore, He has already provided a solution for every problem, difficulty and adversity in life through the appropriation by faith of the promises in the Word of God. The decree of God is His eternal, holy, wise and sovereign purpose, comprehending at once all things that ever were or will be in their causes, courses,

2012 William E. Wenstrom, Jr. Bible Ministries 29 conditions, successions, and relations and determining their certain futurition (i.e., that they will certainly take place). When I say comprehending I mean that the omniscience of God is the source of the divine decrees. When I say determining I mean that the sovereignty of God choosing before anything has existed which things would actually become historical events. The decree of God is His eternal and immutable will, regarding the future existence of events, which will happen in time and regarding the precise order and manner of their occurrence. The decree of God is the chosen and adopted plan of all God’s works. The decree of God is His eternal purpose according to the counsels of His own will, whereby for His own glory He has foreordained whatever comes to pass. The decree of God is the sovereign choice of the divine will (His attribute of sovereignty) and mentality (His omniscience) by which all things are brought into being and controlled, made subject to His pleasure, and producing His glorification (Isa. 46:10; Eph. 1:9). “The will of God” refers here to His sovereign decision as to what would come into existence; in other words, the divine decrees. This will and purpose of God originated within Himself long before any creature of any kind existed. His will is always consistent with His perfect essence. The will and purpose of God-that is, the divine decree-was objectively designed for His own glory, pleasure, and satisfaction. The decree of God is His eternal purpose, according to the counsels of His own will, whereby for His own glory He has foreordained whatever comes to pass. The decree of God is the sovereign choice of the divine will (His attribute of sovereignty) and mentality (His omniscience) by which all things are brought into being and controlled, made subject to His pleasure, and producing His glorification (Proverbs 8:15-16; Job 23:13-14). God the Father in eternity past decreed every circumstance and adversity and prosperity in the believer’s life. Ecclesiastes 7:14 In the day of prosperity be happy, but in the day of adversity consider -- God has made the one as well as the other so that man will not discover anything that will be after him. (NASB95) The believer’s awareness of the Lord Jesus Christ controlling human history will provide the believer with confidence and will anchor his soul (cf. Hebrews 6:17-19; Isaiah 40). Therefore, no matter how adverse the circumstances, a believer can accomplish the Father’s will. In fact, the worse the circumstances, the more God can be glorified. This principle that no matter how adverse the circumstances, a person can accomplish the Father’s will was realized at the Cross when our Lord and Savior Jesus Christ suffered as an innocent Man, undeservedly and unjustly as a common criminal.

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The worst and most terrible adversity ever suffered by a human being was when our Lord was crucified and voluntarily died a substitutionary spiritual and physical death for all mankind in order to accomplish the Father’s will that mankind be reconciled to Himself. Other men in history have suffered nobly and undeservedly such as in time of war but their suffering cannot compare to the suffering of our Lord since our Lord was “impeccable” and all mankind are sinners (Rm. 3:10). Therefore, our Lord’s underserved suffering was superior to the undeserved suffering of any person in history by virtue of the fact that our Lord was “sinless.” 1 Peter 3:18 For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit. (NASB95) Thus, our Lord was the only human being in history whose undeserved suffering had merit with the Father. In eternity past, the Father ordained the undeserved suffering of our Lord, and which undeserved suffering was to accomplish the Father’s will of reconciling the entire human race to Himself (Acts 2:22-24). Therefore, there is no circumstance or adversity or situation or person or angel that can stop God from accomplishing His purpose in the world and in history (Isaiah 46:3-11). Not only is there no circumstance or adversity or situation or person or angel that can stop God from accomplishing His purpose in the world and in history but also there is there no circumstance or adversity or situation or person or angel that can separate the believer from the love of God (Romans 8:28-39). Every instance of suffering has a reason and an explanation. Christian suffering can be understood most clearly in relation to the individual believer’s spiritual growth. The believer who is executing the plan of God and learning Bible doctrine will go through suffering which is undeserved (1 Thess. 3:4). It is called undeserved because they did not bring this suffering upon themselves (1 Pet. 2:19-20; 2 Cor. 1:6). It is a privilege to suffer undeservedly for Christ’s sake. Philippians 1:29 It has been graciously granted (the privilege) because of Christ, not only to believe in Him, but also, to suffer (hardship) because of Him. (Author’s translation) God never permits us to undergo any testing that we don’t have the capacity for. 1 Corinthians 10:13 No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it. (NASB95) Just as the Father’s plan for the Lord Jesus Christ involved undeserved suffering so the plan of God for our lives involves undeserved suffering.

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In 2 Corinthians 3:17-4:18, Paul writes to the Corinthians regarding his experience with undeserved suffering and his attitude regarding it. The believer’s sole ambition in life must be to become like Christ in His death in order to grow to spiritual maturity. Paul’s sole ambition in life was to become like Christ by experiencing identification with Christ in His death and resurrection. Philippians 3:10 that I come to know Him experientially and the power from His resurrection and the participation in His sufferings by my becoming like Him with respect to His death. (Author’s translation) The order of thought in Philippians 3:10: (1) The believer must come to know Christ experientially in order to attain Christ-like character and as a result to be identified with Christ as expressed by tou gnonai auton , “ that I come to know Christ experientially .” (2) To come to know Christ experientially, the believer must come to know experientially the power made available to him from Christ’s resurrection and session as expressed by the phrase ten dunamin tes anastaseos autou , “ the power from His resurrection .” (3) Then the believer must experience underserved suffering in order to experience the power made available to him from Christ’s resurrection, as expressed by the phrase koinonian pathematon autou , “ the participation in His sufferings .” (4) The manner that must be adopted by the believer in order for him to know Christ experientially and the power from His resurrection and the participation in His sufferings is by becoming like Christ with reference to His unique voluntary substitutionary spiritual death and appropriating what Christ accomplished on the cross as expressed by the phrase summorphizomenos to thanato autou , “ by my becoming like Him with respect to His death .” Philippians 3:11 If somehow (by becoming like Him with respect to His death), I may attain to the exit-resurrection, namely, the one out from the (spiritually) dead ones. (Author’s translation) “That I come to know Him experientially ” refers to experiencing fellowship with Christ after salvation by being obedient to the Lord’s command to self- sacrificially love his fellow believer as Christ self-sacrificially loved the believer. The believer who experiences fellowship with the Lord Jesus Christ is enabling God the Holy Spirit to reproduce in him the life and character of Christ (Galatians. 5:22-23). “The power from His resurrection ” refers to experiencing divine omnipotence by appropriating by faith the Spirit’s revelation in the Word of God of the believer’s identification with Christ in His death, burial, and resurrection, which results in experiencing identification with Christ in His resurrection. “The participation in His sufferings by my becoming like Him with respect to His death ” refers to experiencing identification with Christ in His death by means of underserved suffering.

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The enclitic particle of indefinite manner pos , “ somehow ” indicates Paul’s uncertainty of what manner of undeserved suffering that the Lord will employ in his life to identify him with Christ experientially in His death in order that he may be identified with Christ experientially in His resurrection. It indicates an unspecified form of undeserved suffering that will identify Paul with Christ experientially in His death in order that he may attain the exit-resurrection life of Christ, or in other words, maximum identification with Christ experientially in His resurrection. Undeserved suffering is the means that the Lord employs in the believer’s life in order to identify the believer with Christ experientially in His death. “I may attain to the exit-resurrection, namely, the one out from the (spiritually) dead ones ” refers to experiencing identification with Christ in His resurrection, which is accomplished by applying the Word of life, which enables the Spirit of life to reproduce the character and life of Christ in the believer. Identification with Christ in His resurrection experientially is appropriating and experiencing the eternal life that was imputed to the believer at the moment of salvation through regeneration. Resurrection life is eternal life or the life of God. The phrase “ namely, the one out from the dead ones ” refers to 2 categories of spiritual death: (1) Real spiritual death: unregenerate people (2) Temporal spiritual death: regenerate people who our consistently out of fellowship with God. It was the death of Christ, which saved us from sin in the past; it is the life of Christ, which delivers us from sin in the present and future. The teaching of the New Testament is that the Christian life is one in which Jesus Christ lives His life out in us. The believer cannot experience identification with Christ in His resurrection until he first denies himself the function of his old Adamic nature, which is experiential identification with Christ in His death. The believer cannot appropriate and experience eternal life in time prior to his death or the rapture until he denies himself the function of his old Adamic nature. Thus, the believer cannot appropriate and experience eternal life in time prior to his death or the rapture until he first experiences identification with Christ in His death. The believer must die to self before Christ can live out His life through the believer. Identification with Christ experientially in His resurrection is appropriating and experiencing eternal life in time, prior to death or the rapture. Experiential sanctification, knowing Christ experientially, identification with Christ experientially and gaining Christ-likeness are all synonymous terms for the process that God puts the believer through who is positive towards His Word. The process of experiential sanctification, identification with Christ experientially, knowing Christ experientially or gaining Christ-likeness is 2-fold:

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(1) Identification with Christ in His death experientially (2) Identification with Christ in His resurrection experientially. Ultimate sanctification is the perfection of the church age believer’s spiritual life at the Rapture, i.e. resurrection of the church, which is the completion of the plan of God for the church age believer (1 Cor. 15:53-54; Galatians. 6:8; 1 Pet. 5:10; John 6:40). Undeserved suffering gives the believer an opportunity to appropriate by faith his union and identification with Christ where all the believer’s spiritual blessings and infinite wealth reside and which wealth is superior to “temporal” wealth and riches. It is also the means by which God employs so that the believer might gain rewards that will be given to the believer at the Bema Seat Evaluation of the church, which will be conducted by the Lord Jesus Christ subsequent to the Rapture of the church (2 Corinthians 4:5-18). Advancement, promotion, spiritual growth and prosperity in the spiritual life can only be achieved through undeserved suffering, which is experiencing identification with Christ in His death (1 Pet. 4:12-13). Adversity is the means that God employs to enable the believer to experience his union and identification with Christ and all the spiritual assets and provisions and privileges that are the result of this union and identification with Christ. The believer who appropriates by faith his union and identification with Christ in His death, resurrection and session will enable the Holy Spirit to develop more of the character of Christ in his life. The apostle Paul prayed for the spiritual growth of his disciples. Philippians 1:9 Now, this I make it a habit to pray that your divine-love might continue to flourish yet more and more by means of a total discerning experiential knowledge. (Author’s translation) In Philippians 1:9, “ experiential knowledge ” is the noun epignosis and refers to an “experiential knowledge” of God’s love in Christ in the sense of personally encountering through the process of fellowship, the love of God in Christ as it is revealed by the Holy Spirit in the pages of Scripture and prayer and being affected by this encounter with the love of God in Christ resulting in the gaining of practical spiritual wisdom and more of the character of Christ. Philippians 1:10 so that all of you might continue to choose the essentials in order that all of you might be sincere and without offense for the day of Christ 11 by all of you being filled with the fruit produced by righteousness, which is by means of the nature of Jesus who is the Christ for the ultimate purpose of glorifying and praising God. (Author’s translation) The believer can only interpret his cross by our Lord’s cross since the believer’s spiritual life is an extension of His and finds its source in His spiritual life (Philippians 2:5-8).

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The cross is the chief mark of the Christian since the Holy Spirit states in the Word of God that the believer has been crucified, died and buried with Christ (Romans 6:4-8). The believer applies the Word of the Cross by appropriating by faith the Spirit’s revelation in the Word of God that he has been crucified, died and buried with Christ (Galatians 2:20). It is only when the believer appropriates by faith the Spirit’s revelation in the Word of God that he has been crucified, died and buried with Christ that he can live in the life of Christ and experience the power of God in his life. Applying the Word of the Cross refers to becoming His disciple and imitating the Lord Jesus Christ and carrying one’s own cross (Matthew 10:24-39). Taking up one’s cross means acquiring God’s viewpoint of ourselves, namely that the following has been crucified with Christ at the Cross: (1) Self (Ga. 2:20). (2) Flesh (Rm. 6:6, 11; Ga. 5:24). (3) World (Ga. 6:14). (4) Rudiments of the world (Col. 2:20). Taking up one’s cross is being willing to experience identification with Christ in His death on a daily basis. Luke 9:23 And He was saying to them all, “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. 24 For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it. 25 For what is a man profited if he gains the whole world, and loses or forfeits himself?” (NASB95) The believer must deny self in order to imitate the Lord Jesus Christ and carry his own cross. Luke 14:25 Now large crowds were going along with Him; and He turned and said to them, 26 “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. 27 Whoever does not carry his own cross and come after Me cannot be My disciple.” (NASB95) Self-denial is the root from which self-sacrifice springs. In self-denial, self- sacrifice is tested. It will cost us something to be the Lord’s disciple (Luke 14:28- 35). Self-denial and carrying one’s own cross means that the believer must surrender his will for the will of God (Luke 22:39-43). The experience of the humanity of Christ in hypostatic union in the Garden of Gethsemane teaches us that prayer is not necessarily unanswered when it is not answered exactly as we would wish, which is clearly stated in Hebrews 5:7 that our Lord’s prayers were answered. Hebrews 5:7 In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His reverence. (NASB95)

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In our experience, as in our Lord’s, sometimes it is only through tears and heartbreak that we reach the place where we can say with all our hearts, “ Not my will Father, but Yours be done .” The Father is attempting to conform us into the image of the Lord Jesus Christ so that we might adopt our Lord’s attitude towards the Father’s will no matter how uncomfortable that might be for us. The Lord Jesus Christ became a human being to bring us back to the happiness and joy of doing God’s will. The great purpose of redemption was to make us and our wills free from the power of sin and to lead us again to live and do the will of God. In His life on earth, He demonstrated to us what it is to live only for the will of God. In His death and resurrection, He won for us the power to live and do the will of God as He had done. In Gethsemane, the Lord Jesus’ sacrifice of His own will reached its height but what took place took place there was only the perfect expression of what had rendered His entire life acceptable to the Father. That man has a will other than God’s is not sin. It is when man clings to His own will when it is seen to be contrary to the will of the Creator that sin occurs. As a human being, the Lord Jesus had a human will, the natural, though not sinful, desires that belong to human nature. As a man, He did not always know beforehand what the will of God was. He had to wait, be taught of God, and learn from time to time what that will was. But when the will of His Father was known to Him, then He was always ready to give up His own human will and do the will of the Father. It was this obedience that constituted the perfection and the value of His self- sacrifice. He had once and for all surrendered Himself as a man, to live only in and for the will of God. He was always ready, even to the sacrifice of Gethsemane and Calvary, to do that will alone. We must give up our lives in order to win others to God and it is a death in which all thought of saving self is lost in that of saving others. It is only when we die to self meaning we surrender our will in order to do the will of God, that we produce fruit in our lives for God. Bearing fruit is the production of Christ-like character by the Holy Spirit in the believer who is obedient to the Word of God (John 12:20-26). Undeserved suffering acts as a bridge to experiencing identification with Christ in His resurrection or in other words, it gives the believer an opportunity to apply the Word of the Cross, which in turn enables the believer to experience identification with Christ in His resurrection. 1 Corinthians 1:18 For the word of the cross is foolishness to those who are perishing, but to us who are being delivered it is the power of God. (NASB95) If our Master, the Lord suffered undeservedly, so we, His servants will as well.

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John 15:20 “Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also.” (NASB95) Those who desire to love spiritually will be persecuted. 2 Timothy 3:12 Indeed, all who desire to live spiritually in fellowship with Christ Jesus will be persecuted. (Author’s translation) Suffering challenges the believer to rely upon the invisible assets that God has provided rather than our human resources and it confronts us with our total dependence on the grace of God. Suffering impresses upon us our need to conform to His plan. So in Daniel chapter three, we see Daniel’s three friends suffering undeservedly and unjustly. The purpose of this suffering was to glorify God by the manner in which He delivered these three. By permitting them to suffer this ordeal, the Lord was able to demonstrate His power over creation before the Babylonians including Nebuchadnezzar. Their undeserved suffering would serve to confirm what Shadrach, Meshach and Abednego already were convinced of, namely that their God was faithful and omnipotent. He let them suffer undeservedly in order to advance them spiritually in the sense that this trial was to draw them closer to Himself and increase their faith in Him. He also let them suffer undeservedly in order to evangelize the king of Babylon and those dignitaries and executioners who bore witness to their deliverance. The Lord allowed Shadrach, Meshach and Abednego to suffer undeservedly because He wanted to reveal Himself to the king and the other dignitaries and military personnel so that they would forsake the worship of their gods and worship Him. So there was a purpose for letting them suffering undeservedly at the hands of this heathen king. Daniel 3:19-22 tells us that the soldiers deposited Shadrach, Meshach and Abednego into the midst of the furnace, this would expose them to the flames, thus they were killed. No other soldiers are mentioned in the execution of these three since the soldiers who carried out the execution, died while doing so. Undoubtedly, when Shadrach, Meshach and Abednego were unceremoniously deposited by the soldiers into the midst of the furnace, they were praying. They were dealing with their fears of death through prayer. Interestingly, the Septuagint inserts the “Prayer of Azariah” and the “Song of the Three Youths” with some additional explanation. Walvoord writes that “Conservative scholarship is agreed that this is not part of the scriptural text, although it is possible that these men, godly as they were, might have expressed prayer in a similar way if time permitted.” (Daniel: The Key to Prophetic Revelation; page 90; Moody Press; Chicago; 1971)

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Life can be scary at times. God knows this. We live in the devil’s world. But God has given us provisions so that we can deal with our problems. He has given us the Word of God and He has given us prayer. God does not want us to be anxious about anything but rather He wants us to trust in His Word and pray. The fact that we should pray rather than get anxious is illustrated in Philippians 4:6 where the apostle Paul commands a group of believers in Philippi who were under tremendous adversity to pray rather than get anxious and worried. Philippians 4:6 At this very moment, all of you stop continuing to be anxious about absolutely anything, but rather, concerning anything at all by means of reverential prayer in the presence of the Father and by means of petition accompanied by the giving of thanks, let your specific detailed requests be repeatedly made known in the presence of the Father. (Author’s translation) Philippians 4:6 is composed of two volitional clauses: (1) Prohibition: “ At this very moment, all of you stop continuing to be anxious about absolutely anything ” (2) Command: “ concerning anything at all by means of reverential prayer in the presence of the Father and by means of petition accompanied by the giving of thanks, let your specific detailed requests be repeatedly made known in the presence of the Father Philippians 4:6 contains the only prohibition in a series of exhortations or commands that appear in Philippians 4:1-5. Paul is writing to the Philippians in emphatic terms not to be anxious about anything in life. By being anxious about certain things the Philippians would be in effect trying to solve the problem based upon their own power or human dynamics. By praying for certain concerns, the Philippians are demonstrated their confidence in God who is faithful to solve their problems. The apostle Paul wants them to depend upon the immutable character and integrity of God rather than themselves. Paul doesn’t want them to sin by being anxious about the cares of this life and thus get out of fellowship. He wants them to remain occupied with the Lord and let any concerns of theirs be addressed to the Father. The Philippians evidently were not rejoicing because they were anxious. Paul issues the command to rejoice in Philippians 4:4 and a command here to stop being anxious about anything in life. The context of the entire epistle indicates that the Philippians were not rejoicing and were anxious. The reasons for the prohibition in Philippians 4:6: (1) Paul’s incarceration in Rome (Phlp. 1:12-18). (2) They were undergoing underserved suffering from spiritual combat (Phlp. 1:27-30). (3) Epaphroditus’ critical illness in Rome (Phlp. 2:28). The Bible teaches that fear, worry and anxiety are a sin because it calls into question the perfect immutable character and integrity of God or in other words,

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His love for the believer. Anxiety, fear and worry about the future are prohibited in the New Testament because it calls into question the character and integrity and love of God. The New Testament acknowledges the fact that human life is swayed by care. God seeks to dissolve the cares by focusing attention about Who and What He is (His divine essence, character and integrity) and What He has done for the believer. The Word of God promises that the believer will be taken care of by God. Worrying is foolish because life is more than food (Matthew 6:25) and because he who worries cannot secure his life (Matthew 6:27). The believer’s should never worry if they understand the character and integrity of God and that God is faithful. The believer is not to strive after “ things ” but after the things of God (Mt. 6:33; Colossians 3:1-4), or an experiential knowledge of God (Philippians 3:7-17). The believer should never be anxious because God loves him (Romans 8:28-39). Because the believer is the object of divine love, he is supported by four interrelated categories of logistical grace blessings: (1) Life support (Psalms 68:19- 20). (2) Temporal supply (Matthew 6:11, 25-34). (3) Security provisions (Romans 13:1-4; Hebrews 1:14). (4) Spiritual provisions (Ephesians 1:3-14; Matthew 4:4). Logistical grace is God’s complete provision for the believer’s every physical and spiritual need in the devil’s world in order that they may execute the Plan of God, grow in Christ-like character and become an invisible hero. Anxiety about the future will not change anything. The only thing that the believer should be concerned about is loving and serving the Lord and the body of Christ. Anxiety about self is arrogance since it disregards the fact of God’s faithfulness, which is based upon His immutable character and integrity. Believers should be concerned about the needs of others (Philippians 2:20; Philippians. 2:2- 4; 1 Corinthians 12:25). Trusting in what God to keep His promises will protect the believer’s soul from stress, fear, worry and anxiety (1 Peter 5:6-7; Hebrews 13:5- 6). Adversity is outside pressure and stress is inside pressure. Stress in the soul means that the old sin nature controls the soul and cosmic viewpoint. Stress is what you do to yourself. The outside pressure of adversity now becomes stress in the soul and the catalytic agent is fear. Fear intensifies everything and if you fear in living, you will have fear in dying. Adversity in living as well as in dying is inevitable but stress is optional. Stress in the soul destroys the spiritual life. It demands the function of the two great divine provisions: (1) Spirit of God (2) Word of God. The more things you surrender to fear, the more things you will fear and when you surrender to fear you are going to fear every second of your life as well as in dying. The extent to which you surrender to fear, the greater your capacity for fear and the greater your capacity for fear, the more you increase the power of fear in

2012 William E. Wenstrom, Jr. Bible Ministries 39 your life. The more you increase the power of fear in your life, the greater the intensification of fear while dying. The intensification of fear while dying is the ultimate in sowing what we reap. The fear of death will not prevent your dying but it will prevent the fulfillment of your spiritual life. The more you increase the power of fear in your life, the greater your failure to execute the spiritual life! The believer who applies biblical, doctrinal rationales in thought process will be protected from fear, worry and anxiety. If the God provided His Son to die for the believer sins while he was yet still an unbeliever, how much more will God provide for the believer through His Son after he has been saved. It is a total contradiction for a believer to succumb to fear, worry and anxiety since He is a son of God, possessing eternal life, divine righteousness and is an heir to the promises of God, which are based upon the immutable divine integrity. In Philippians 4:6 Paul is prohibiting the Philippians from entering into anxiety and instead commands them to enter into prayer for their spiritual and material needs and concerns. God has made perfect provision through the person and work of each member of the trinity which gives us access into the presence of God that we might tap in on the very resources of God’s grace, wisdom, and supply. God has made perfect provision for the Philippians to come into His presence with their needs. The means of dealing with adversity in Philippians 4:6 is three-fold: (1) “Reverential prayer in the presence of the Father” (2) “Petition accompanied by the giving of thanks” (3) “Specific detailed requests repeatedly made known in the presence of the Father.” “Reverential prayer in the presence of the Father ” is the noun proseuche literally means a “face to face audience with God the Father.” It refers to the general concept of prayer that is directed toward Go d the Father without reference to the content of the prayer, which will be indicated by the context. Proseuche speaks of prayer in the general sense of speaking face to face or in the presence of the Father to worship and adore Him. The basic meaning of the word views the prayer of the believer from the standpoint of speaking face to face with the Father in worship and dependence, thus acknowledging Him as all- sufficient in Himself and the believer as insufficient in himself. Prayer is the means by which the believer can approach the Father face-to-face in dependence of His sufficiency and submitting to His will. Paul is commanding the Philippians to pray with the intention of worshipping and adoring the Father rather than getting anxious about their problems. He wants them to get their eyes on the Lord rather than on themselves. Anxiety or stress in the soul is a hindrance to prayer and thus Paul issues the prohibition in the previous clause in this verse. The Philippian believers are to pray

2012 William E. Wenstrom, Jr. Bible Ministries 40 because of their great inadequacy, yet, God’s perfect sufficiency and ability is able to meet their needs and provide for their lives. He is the all-sufficient one with whom nothing is impossible, while we are just the opposite. With man many things are impossible but with God nothing is impossible (cf. also Luke 1:37; 19:26; Mark 9:23; 10:27; 14:36; Luke 18:27). Paul wants them to pray because of what it can accomplish when the believer has an omnipotent God working on His behalf. The Philippians are also to pray because it is an expression of the believer’s worship of God and the Lord commanded it. Prayer is submission to the will of God. The apostle Paul wants the Philippians to pray because without it they will fail to do the will of the Father. It also glorifies God because the believer is demonstrating his total confidence in Him to meet his material and spiritual needs. Prayer is also a part of their service toward God and others, therefore, they should pray for each other’s needs. Paul wants the Philippians to first and foremost to worship and adore God for who and what He is and then offer up their specific petitions. Paul wants them to contemplate upon who and what God is first and this will then put their situation in proper perspective. So the first aspect of prayer that Paul wants the Philippians to employ is that of worshipping and adoring God for who and what He is, thus proseuche means “reverential” or “worshipful” prayer. Webster’s New Universal Unabridged Dictionary defines the noun reverence: “A feeling or attitude of deep respect tinged with awe; veneration.” If we were to paraphrase this definition we would say that Paul wants the Philippians to approach the Father in prayer with an attitude of deep respect and awe, to venerate Him. So the noun proseuche denotes entering into the presence of the Father in order to worship and adore Him for who and what He is and what He has provided through His Son Jesus Christ. When the believer offers up praise, thanksgiving, petitions, and intercessions to the Father he is demonstrating his total and absolute dependence upon Him to meet his every need, whether spiritual or material, thus he is worshipping Him. Philippians 4:6b but rather, concerning anything at all by means of reverential prayer in the presence of the Father and by means of petition accompanied by the giving of thanks, let your specific detailed requests be repeatedly made known in the presence of the Father. (Author’s translation) “Petition ” is the noun deesis , which in context indicates refers to making a petition or prayer for a specific need, whether spiritual or material and which is in accordance with the will of the Father.

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The noun deesis refers to a petition or prayer to the Father for a specific need. Deesis refers to requesting from God the Father to meet ones particular personal needs whether material or spiritual. Proseuche emphasizes the attitude of the believer who depends upon God to meet his needs through prayer and deesis stresses the believer acting based upon that attitude of dependence upon God. “With the giving of thanks ” is the noun eucharistia denotes the act of giving thanks to the Father in appreciation for who and what He is and His grace provisions. The apostle Paul is instructing the Philippians to accompany their prayer with the giving of thanks. Thanksgiving is expression of gratitude towards God the Father for who and what He is and what He has provided for us through the Person, Work and Life of our Lord and Savior Jesus Christ and is to accompany prayer (Colossians 2:6-7; 3:17; 4:2). The humanity of Christ employed thanksgiving to God in prayer when performing miracles (Matt. 14:19; 15:36; Mark 6:41; 8:6; Luke 9:16; John 6:11). “Let your specific detailed requests be repeatedly made known in the presence of the Father ” indicates that the apostle Paul is commanding the Philippians to repeatedly make known to the Father their specific detailed requests for both their spiritual material needs. The present iterative imperative of the verb gnorizo, “let…be repeatedly made known ” here in Philippians 4:6 indicates that Paul wants the Philippians to repeatedly make known their specific detailed requests to the Father. It denotes perseverance in prayer. Perseverance is steady persistence in a course of action, a purpose, and a state. Paul under the inspiration of the Holy Spirit wants the Philippians to persevere in their prayer life. The Philippians are also to persevere in their prayer life (cf. Matt. 7:7-8; 26:39-44; Luke 11:9-10; 18:1-8; 21:36; Rom. 12:12; 15:30; Acts 1:14; 6:4; 12:5; Eph. 6:18; 1 Thess. 5:17; 1 Tim. 5:5; 2 Tim. 1:3; Col. 1:9; 4:2, 12; Heb. 10:22). “In the presence of the Father ” is the preposition pros, ‘face to face” plus the articular accusative construction ton theon , “ God the Father .” It expresses a close personal intimacy with the Father in prayer. Prayer is a face-to-face audience with the Father. There is a protocol for prayer: (1) All prayer made by the believer-priest in the Church Age must be addressed to God the Father (John 14:13-14; 16:23-27; Rom. 8:15; Gal. 4:6; Eph. 2:18; 3:14; 5:20; Col. 1:3, 12; 3:17; 1 Pet. 1:17; Rev. 1:6). (2) Prayer must be made in the name or Person of or through intermediate agency of the Lord Jesus Christ (John 14:13-14; 16:23-24; Eph. 5:20; Col. 3:17). (3) Prayer must be made in the power of

2012 William E. Wenstrom, Jr. Bible Ministries 42 the Spirit or by means of the power of the Filling of the Spirit (Eph. 2:18; 6:18; Jude 20). God the Father receives prayer from three different sources in the church age: (1) God the Son (Rom. 8:34; Heb. 7:25): He intercedes for the believer at the right hand of God the Father. (2) God the Holy Spirit (Rom. 8:15, 26-27; Gal. 4:6): He makes intercessory prayer to God the Father for us when we don’t know what to pray for. (3) Believer-Priest (Heb. 4:16): He makes intercessory prayer for others and personal petitions for himself. Prayer is an opportunity to engage the Father in conversation, which means talking to Him and listening to Him, thus prayer is an expression of fellowship with God. It is one of the means that God has given the believer in order that he might enjoy and experience fellowship and intimacy with Him. It is an expression of the believer’s worship toward God, as well as an expression of his confidence and total dependence upon the character and integrity of his heavenly Father to meet both the spiritual and temporal needs of himself and others. The believer has been given the privilege of approaching the Father in prayer based solely upon the merits of the voluntary substitutionary spiritual death of the impeccable humanity of Christ on the Cross. Every church age believer is commanded in Scripture to pray (Matthew 7:7; Ephesians 6:18; 1 Thessalonians 5:17). Prayer is God’s provision for the believer to request for the spiritual and temporal needs of himself and others. Prayer is the responsibility, privilege and invisible spiritual weapon of the believer’s royal priesthood. Prayer functions efficaciously while in fellowship with God and in accordance with the will of God the Father (John 15:7; 1 John 5:14-15). Answered prayer demands faith on the part of the believer (Matthew 17:20; James 5:15). The Scriptures do not command a set time for prayer or length, but rather the believer is to pray day and night, nor does the Scripture command that a certain posture accompany prayer since it is the attitude of the heart, which is important to God, thus it can be accomplished sitting, standing or kneeling down. Hebrews 5:7 teaches that prayer characterized the Lord Jesus Christ’s life and the church age believer who is in union with Him is to imitate the Lord since the Father’s plan for the church age believer is to become like the Lord Jesus Christ.

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Daniel 3:23-Shadrach, Meshach And Abednego Fall Into The Furnace Of Blazing Fire While Securely Bound

Shadrach, Meshach and Abednego Fall into the Furnace of Blazing Fire While Securely Bound

Daniel 3:23 But these three men, Shadrach, Meshach and Abed-nego, fell into the midst of the furnace of blazing fire still tied up. (NASB95) This verse is composed of the conjunction wa ( ) (waw), “ but ” which is followed by the masculine plural form of the noun geḇǎ r ( ) ( gheb-ar´ ), “ men ” which is modified by the plural demonstrative pronoun ʾil·lēḵ ( ) ( il-lake´ ), “these ” and then we have the masculine singular construct form of the number telāṯ tel-ath´ ), “ three ” which is followed by the third person masculine plural ) ( ת) pronominal suffix him ·mô ( ) ( him-mo´ ), which is not translated and then we have the masculine singular form of the proper noun šǎḏ· rǎḵ ( ) (shad-rak), “Shadrach ” and then we have the masculine singular form of the proper noun mê ·šǎḵ ( ) (may-shak), “ Meshach ” and this is followed by the conjunction wa ( ) (waw), “and ,” which is followed by the masculine singular proper noun ʿǎḇēḏ ab-ade neg-o), “ Abed-nego ” and then we have the third person) ( ג) neḡô masculine plural pe al (Hebrew: qal) active perfect form of the verb nep̄ ǎ l ( ) (nef-al´ ), “ fell ” which is followed by the preposition lĕ ( ) (leh) “ into ” and its object is the masculine singular construct form of the noun gǎw ( ) ( gav ), “ the midst of ” which is modified by the singular construct form of the noun ʾǎt·t ûn ( ) ( at-toon´ ), “ a furnace of ” which is modified by the masculine singular noun nûr ( ) ( noor ), “fire ” and the feminine singular pe al (Hebrew: qal) active participle form of the verb yeqǎḏ ( ) ( yek-ad´ ), “ blazing ” which is followed by the third person masculine plural pu al (Hebrew: pual) passive perfect form of the ”. kef-ath´ ), “ were tied up ) ( ת) verb kep̄ ǎṯ wa

The conjunction wa is used in a adversative sense meaning that it is introducing a statement which stands in contrast to the previous statement in verse 22. It is introducing a statement which says that Shadrach, Meshach and Abednego fell into the midst of the furnace of blazing fire while securely bound. Verse 22 says that the soldiers executing Shadrach, Meshach and Abednego were killed by the flames of the furnace because of Nebuchadnezzar’s order to heat it seven times more than normal. Therefore, the contrast is between the soldiers who died from the flames and Shadrach, Meshach and Abednego who survived the fiery furnace because the Lord delivered them.

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geḇǎ r

The noun geḇǎ r is in the plural and means “men,” i.e. a human adult male and is a reference to Shadrach, Meshach and Abednego. The plural demonstrative pronoun ʾil·lēḵ is modifying this word and is anaphoric pointing back to these three men who are mentioned in Daniel 3:19-22 as receiving the death penalty. telāt·t ē hôn

The number telāṯ means “three” and refers of course to Shadrach, Meshach and Abednego. The third person masculine plural pronominal suffix him ·mô means “them” since it is a marker of relative reference referring to Shadrach, Meshach and Abednego. These two words modify the previous expression “these men” in order to distinguish them from the soldiers. Also, they are for emphasis since in Daniel 3:24-25, Nebuchadnezzar sees four individuals in the furnace walking around in the furnace. He sees that Shadrach, Meshach and Abednego were not tied up as they were when they were deposited unceremoniously into the midst of the blazing, fiery furnace. Thus, these two words serve to underscore that a divine being had delivered them from death. nep̄ ǎ l

The verb nep̄ ǎ l means “to fall into something” in the sense of descending freely by the force of gravity. Here it is used of Shadrach, Meshach and Abednego “falling” into the midst of the blazing, fiery furnace as a result of certain strong, valiant soldiers in Nebuchadnezzar’s military depositing them into the furnace which resulted in their deaths. They fell through the large upper room which raised above the level of the fire bed. The pe al (Hebrew: qal) stem of the verb is fientive expressing an action. Here it denotes the action of Shadrach, Meshach and Abednego falling into the midst of the blazing, fiery furnace. The perfect tense of the verb is constative describing in summary fashion this past action from the perspective of Daniel writing this after this event took place. l ḡô(ʾ)ʾǎt·t ûn y ā·qi ḏ·t ā(ʾ) nû·r ā(ʾ)

This prepositional phrase is composed of the preposition lĕ “into ” and its object is the masculine singular construct form of the noun gǎw, “ the midst of ,” which is modified by the singular construct form of the noun ʾǎt·tûn , “ a furnace of ” which

2012 William E. Wenstrom, Jr. Bible Ministries 45 is modified by the masculine singular noun nûr , “ fire ” and the feminine singular pe al (Hebrew: qal) active participle form of the verb yeqǎḏ, “ blazing .” The noun gǎw means “the midst of” and is the object of the preposition lĕ, which means “in” since it functions as a marker of location indicating the exact location which Shadrach, Meshach and Abednego fell into. The noun gǎw is in the construct state meaning that it is governing the noun which follows it, which is ʾǎt·t ûn which means “furnace.” This expresses a genitive relationship between these two words and specifically that of possession meaning the noun gǎw, “the midst of” belongs to the noun ʾǎt·t ûn , “furnace.” The latter is also in the construct state meaning that it is governing the noun nûr , “ fire ” which follows it. The genitive relationship is attributive meaning that the noun nûr , “ fire ” is describing the construct noun ʾǎt·t ûn , “furnace” as “fiery.” The verb yeqǎḏ means “blazing” since it refers to a blazing fire which produces a relatively very high degree of heat. The pe al (Hebrew: qal) stem of the verb is stative and denotes the state of the fire as existing in the state of being at a relatively very high degree of heat. The participle form of this verb functions as an attributive adjective and is describing the noun nûr , “ fire .” kep̄ ǎṯ

The verb kep̄ ǎṯ means “to bind, to tie up” indicating that Shadrach, Meshach and Abednego were still tied up when they were unceremoniously deposited into the midst of a blazing, fiery furnace by the brave soldiers in Nebuchadnezzar’s army. The pu al (Hebrew: pual) stem of this verb is factitive meaning the subject of the verb is caused to enter a state that can be described by the same verb in the qal. Here the subject is Shadrach, Meshach and Abednego who are caused to enter the state of being tied up by the soldiers in Nebuchadnezzar’s army. The participle form of this verb is used as a predicate adjective meaning that it is making the assertion about Shadrach, Meshach and Abednego that they were bound as they fell into the midst of the blazing, fiery furnace.

Translation of Daniel 3:23

Daniel 3:23 However, these men, the three of them, Shadrach, Meshach and Abednego fell bound into the midst of the blazing, fiery furnace.

Exposition of Daniel 3:23

Daniel 3:23 presents a contrast between the soldiers who died from the flames and Shadrach, Meshach and Abednego who survived the fiery furnace because the

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Lord delivered them. The fact that Daniel makes a point to identify for the reader that these three were securely bound when they were deposited unceremoniously into the midst of the blazing, fiery furnace serves to make their deliverance by God that much more impressive to Nebuchadnezzar, his soldiers and the dignitaries who were eyewitnesses to this deliverance. This statement in Daniel 3:23 corresponds with other verses in chapter three, which serve the same purpose of the writer. In Daniel 3:20, we read that Nebuchadnezzar issued a command to certain, strong valiant men who were in his military to tie up Shadrach, Meshach and Abednego for the purpose of depositing them unceremoniously into the blazing, fiery furnace. There is no mention of their clothing yet in Daniel 3:21 we not only have these soldiers carrying out the king’s order but also mentioning their clothing. Usually, when a criminal was executed, they were stripped of their clothing. However, in Daniel 3:21, this is definitely not the case in order to impress upon Nebuchadnezzar and those who were eyewitnesses and the reader that a great demonstration of God’s power delivered Shadrach, Meshach and Abednego from certain death. In Daniel 3:27, Daniel writes that when the king saw that these three were still alive along with another unidentified individual whose appearance was not of this world and were walking around in the furnace, Nebuchadnezzar ordered them out. The king along with the other dignitaries and soldiers at the execution observed that their bodies along with their clothing were totally and completely unaffected. There was not even the smell of fire upon them. This was impressive. It would impress those at the execution and the reader that a great miracle had taken place since the clothing of Shadrach, Meshach and Abednego was untouched by the flames. Also, Daniel 3:25 records that Nebuchadnezzar saw them walking around in the furnace with another unidentified individual whose appearance was not of this world. This would tell the reader and the witnesses that a great miracle had taken place. Furthermore, Daniel 3:19 says that Nebuchadnezzar ordered the furnace heated seven times more than it was normally heated. Then, in Daniel 3:24-27, we read that they are totally untouched by the flames with Nebuchadnezzar and his dignitaries and soldiers as witnesses. This again, would impress upon the witnesses and the reader that something supernatural had taken place to deliver Daniel’s three friends. Then, in Daniel 3:22 the reader is told that the strong, brave soldiers carrying out the execution of Shadrach, Meshach and Abednego were killed by the flames of the furnace as a result of Nebuchadnezzar ordering it to be heated seven times more than normal. This too is designed to impress upon Nebuchadnezzar and the eyewitness of their deliverance and the reader that something supernatural had

2012 William E. Wenstrom, Jr. Bible Ministries 47 taken in that the God of Shadrach, Meshach and Abednego had intervened and by His great power delivered them from certain death. Therefore, the fact that Daniel makes a point to mention all these things emphasizes that they were delivered by a great demonstration of omnipotence by the God of Israel. “Omnipotence” is an attribute of God the Father, God the Son and God the Holy Spirit. It is a compound word from the Latin meaning “all powerful,” and is composed of the following: (1) Omni , “all.” (2) Potence , “power.” “Omnipotence” is one of the characteristics of the divine essence (Father: Mark 14:36 and Luke 1:37; Son: Col. 1:16-17; Heb. 1:3; Spirit: Rom. 15:13). God has limitless and infinite ability to do something (Gen. 18:14a; Ps. 147:5a; Isa. 40:26; Lk. 1:37). There is power in the Word of God (Ps. 33:6a; Heb. 1:3a; 4:12a; 11:3a; 2 Co. 6:7; Heb. 4:12; 2 Pet. 3:5). The cross of Christ is the power of God, which delivers the believer from the sin nature, the cosmic system of Satan and Satan himself (1 Corinthians 1:18). The Gospel is the power of God for salvation (Romans 1:16). All three members of the Trinity are omnipotent since they are co-equal, co- infinite and co-eternal: (1) God the Father is omnipotent (Eph. 1:17; 2 Pet. 1:2-3). (2) Holy Spirit is omnipotent (Acts 1:8; Rm. 15:13, 19; Eph. 3:16; 1 Th. 1:5). (3) Word of God is omnipotent (Ro. 1:16; 1 Co. 1:18, 24; Heb. 4:12). The life of the Lord Jesus Christ was a life of power (Luke 1:35; 4:36). He used the power of God the Holy Spirit to cast demons out of people (Matt. 12:28). The impeccable body of the humanity of Christ was conceived by the power of God the Holy Spirit (Matt. 1:20). The Lord was brought back from the dead by three categories of divine omnipotence: (1) Omnipotence of God the Father sent back our Lord’s human spirit to the body in the grave (Acts 2:24; Rom. 6:4; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; 1 Pet. 1:21). (2) Omnipotence of God the Holy Spirit sent back our Lord’s human soul to the body in the grave (Rom. 1:4; 8:11; 1 Pet. 3:18). (3) Omnipotence of God the Son raised His physical body from the grave (John 6:39- 40, 54; 10:17-18). The Lord Jesus Christ has the power to raise the dead (John 5:21; 6:40; 11:25). The same power that raised Jesus Christ from the dead will raise the believer from the dead (1 Corinthians 6:14). The same power that raised the humanity of Christ from the dead has been made available to every church age believer’s because of their union and identification with the Lord through the Baptism of the Spirit (1 Co. 6:14; Eph. 1:18-20). Thus because of the church age believer’s union with Christ, he can have a lifestyle of power and wisdom (2 Ti. 1:7). The church age believer is the beneficiary of three categories of divine omnipotence in positional sanctification: (1) The omnipotence of God the Father in

2012 William E. Wenstrom, Jr. Bible Ministries 48 eternity past as related to the divine decree, eternal inheritance, election and predestination (Rom. 9:22; Eph. 1:3-14; 2 Pet. 1:3). (2) The omnipotence of God the Son created the cosmos through His Word in order that the Father’s eternal purpose through the divine decree, the eternal inheritance, election and predestination might be carried out in time (Heb. 1:3; 4:12) and also the omnipotence of God the Son in the form of the Word of God, i.e. the Gospel provided the means of salvation (Rm. 1:16). (3) The omnipotence of God the Holy Spirit places the believer in union with Christ at the moment of salvation, thus providing in time the principle of achieving that which the Father had purposed in eternity past (1 Cor. 12:13; Gal. 3:26-28). The church age believer is the beneficiary of three categories of divine omnipotence in experiential sanctification: (1) The omnipotence of God the Father as related to the principles of election and predestination (Eph. 1:3-14). (2) The omnipotence of God the Son as related to the perpetuation and preservation of human history (Col. 1:17; Heb. 1:3) and the Word of God for the execution of the plan of God for the church age (1 Co. 1:18; 2 Co. 6:7; Heb. 4:12; 2 Pet. 3:5). (3) The omnipotence of God the Holy Spirit as related to the filling of the Spirit for the execution of the plan of God for the church age (Rm. 6:4-11; 15:13; 2 Co. 6:7; 12:9; Eph. 1:19; 3:20; Col. 1:11; 2 Pet. 1:3). The church age believer is the beneficiary of three categories of divine omnipotence in ultimate sanctification: (1) Omnipotence of God the Father in relation to the believer’s human spirit being placed back in the resurrection body (Acts 2:24; Rom. 6:4; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; 1 Pet. 1:21). (2) Omnipotence of God the Holy Spirit in relation to the believer’s soul being placed back in the resurrection body (Rom. 8:11; 1 Pet. 3:18). (3) Omnipotence of God the Son in relation to the believer’s resurrection body being created (John 5:21; 6:39-40, 54; 10:17-18; 11:25). Church age believers have been given divine power and made partakers in the divine nature (2 Pet. 1:3-4). It is the power of God that works within believers who apply the Word of God (Eph. 3:20). Church age believers have been given divine omnipotence to execute the plan of God (Col. 1:11). They have been created a new spiritual species, i.e. Christ-nature at the moment of salvation so that you can use God’s divine omnipotence (2 Cor. 5:17). The Christ-nature enables the believer to have a lifestyle of power which is patterned after that which the humanity of Christ demonstrated during His First Advent (2 Ti. 1:7). The same power that enabled the humanity of Christ to execute the Father’s plan for the incarnation and that raised Him from the dead is available to every church age believer as a result of the Baptism of the Spirit. Paul prayed that the Ephesian believers would be enlightened as to the power that has been made available to all of them because of their union with Christ. In

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Ephesians 1:19, Paul prayed that the Holy Spirit would enlighten the Ephesian believers regarding the exercise of the omnipotence through the resurrection, ascension and session of Christ that has been made available to them through their union with Christ. This would give them the capacity to overcome the devil, his cosmic system and the sin nature. Ephesians 1:18 I make it a habit to pray that the eyes of our heart would receive enlightenment for the purpose of knowing for certain what is the confidence of His calling and what are the glorious riches, which is His inheritance distributed among the saints. (Author’s translation) In Ephesians 1:18, Paul is praying that the Holy Spirit would enlighten the Ephesian believers so that they will know without a doubt what is the confident assurance of their election to privilege and their eternal inheritance that they possess because of their eternal union with Christ. Every church age believer has the opportunity to receive his eternal inheritance if he fulfills the condition of being faithful in executing the Father’s will for his life and which can be forfeited due to unfaithfulness. Although the believer’s salvation cannot be merited but is received when a person expresses faith alone in Christ alone, the believer’s inheritance on the other hand is meritorious meaning he has to fulfill the condition of being faithfully obedient to the will of God till physical death or the rapture (i.e. resurrection of the Church). Ephesians 1:19 And what is the surpassing greatness of His divine omnipotence directed towards all of us who are believers. This is in accordance with the operative power, namely, the possession of power to overcome (the sin nature, the devil and his cosmic system) originating from His manifested power (through the resurrection and session of Christ). (Author’s translation) “Power” is the noun dunamis , which refers the inherent power of God and thus it refers to God’s attribute called omnipotence. “Working” is the noun energeia , which means, “operative power” and is a reference to the exercise of God’s omnipotence through the resurrection, ascension and session of Christ. “Strength ” is the noun ischus , which means, “possession of power to overcome” and refers to the one hundred percent availability of divine omnipotence that has been made available to every church age believer because of their union with the Christ that provides them “the power to overcome” Satan and the kingdom of darkness and the old Adamic sin nature. “Might ” is the noun kratos , which means, “manifested power” and refers to the omnipotence of God that has been “manifested” in history through the resurrection, ascension and session of the Lord Jesus Christ.

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Ephesians 1:20 Which He (the Father) exercised through the Person of Christ by raising Him (Christ) out from among the dead and by seating Him (Christ) at His right hand in the heavenlies. (Author’s translation) “In Christ ” indicates that the Ephesian believer’s confidence, election, eternal inheritance and power to experience victory over the devil and the flesh are all found in their eternal union and fellowship with the Lord Jesus Christ. Ephesians 1:21 Far above each and every ruler and authority and command and dominion and each and every rank that has been bestowed, not only during this period of history, absolutely not, but also during the coming one. 22 Furthermore, He (the Father) subjected each and every thing under His (Christ’s) feet and appointed Him as head over each and every thing for the benefit of the church, 23 which (church) by its very character and nature is His body, the perfect complement and complete expression (of Christ) who (Christ) at the present time is fulfilling everything for Himself in every respect. (Author’s translation) Ephesians 1:20-22 teaches that the Father has demonstrated His omnipotence in history by promoting the perfect human nature of Christ in hypostatic union to the highest ranking position in the church and His kingdom as a result of His obedience to His will in going to the Cross to die for the sins of the entire world. The prayers of Shadrach, Meshach and Abednego which were offered up by means of faith to the Father while they were being executed by the king of Babylon which appropriated the power of God in their lives resulting in their deliverance. Their prayer of deliverance was answered by God since it was according to His will. That they were praying is indicated by the fact that in Daniel chapter two, Daniel requested their help in prayer so that they might be delivered from death and God answered their prayers and they were delivered when God gave Daniel the content and interpretation of Nebuchadnezzar’s dream. Therefore, there can be no doubt that they went to God in prayer this time when Daniel was absent. Therefore, Shadrach, Meshach and Abednego’s prayer for deliverance from death was answered because they prayed according to the Father’s will and they offered their prayers up by means of faith.

Prayer and the Will of the Father

A productive prayer life is based upon praying according to the will of the Father. Prayer is asking for what the Father wants and not what we want. 1 John 5:14 This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. 15 And if we know without a doubt that He hears us in whatever we ask, we know without a doubt that we have the requests, which we have asked from Him. (NASB95)

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The will of God, in common usage, refers to what God desires of an individual or group in a particular situation. Answered prayer is based upon cognizance of the will of God (1 John 5:14); unanswered prayer is a result of ignorance or disobedience to the will of God. God—in eternity past—decreed that angels and human beings would have volition and be allowed to make decisions contrary to His sovereign will and justice. The divine decrees are the eternal plans by which God renders certain all the events of the universe, including both angelic and human history—past, present, and future. The decree of God is the chosen and adopted plan of all God’s works. It is His eternal purpose, according to His will; whereby, for His own glory, He foreordains whatever comes to pass. It is the sovereign choice of His divine will and His omniscience, by which all things are brought into being and controlled, made subject to His pleasure, and made to produce His glorification. Thus, the divine decrees originated with God, long before any creature of any kind existed, and are objectively designed for His own glory and pleasure. Romans 8:28 And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. 29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren. (NASB95) If the will of God for our lives is to become like Christ, and it is, then our prayers should be directed toward this specific objective as well. This is illustrated by the prayers of the apostle Paul recorded in his epistles. Ephesians 1:15 For this reason I too, having heard of the faith in the Lord Jesus which exists among you and your love for all the saints, 16 do not cease giving thanks for you, while making mention of you in my prayers 17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him. (NASB95) “Knowledge ” is the noun epignosis and, in the context of Ephesians 1:17, refers to an “experiential knowledge” of the Lord Jesus Christ. To experience means, “to personally encounter, observe, or undergo something through a process.” Thus, Paul prayed that the Ephesian believers personally encounter the Lord Jesus Christ, as the Holy Spirit reveals Him in the pages of Scripture, through the process of experiential sanctification and fellowship with God. To experience also means, “to have knowledge or practical wisdom gained from what one has observed, encountered, or undergone.” Thus, Paul’s prayer also requested that the Ephesian believers acquire knowledge or practical wisdom from observing and encountering the Lord Jesus Christ, as the Holy Spirit reveals Him in the Word of God.

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Experience implies being affected by what or whom one meets. Therefore, Paul prayed that the Ephesians be affected by the Holy Spirit’s revelation of the Lord Jesus Christ in the pages of Scripture. Being affected by the Holy Spirit should have motivated the Ephesians to conform to the image of Christ, and thus fulfill the Father’s will for their lives. We fulfill the Father’s will by attaining Christ-likeness experientially. This occurs when we are affected by the Spirit’s revelation of the Lord Jesus Christ in the Word of God, and it changes our lives by shaping our character to the image of Christ. Ephesians 1:18 I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might 20 which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. (NASB95) Ephesians 3:14 For this reason I bow my knees before the Father, 15 from whom every family in heaven and on earth derives its name, 16 that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, 17 so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, 18 may be able to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God. (NASB95) The apostle Paul further prayed that the believers in Colosse be filled with the epignosis knowledge of God’s will for their lives, which again is to become like Christ. His prayer is recorded in the book of Colossians. Colossians 1:9 For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, 10 so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; 11 strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously 12 giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light. (NASB95) “Knowledge ” is the noun epignosis and, in the context of Colossians 1:9, refers to an “experiential knowledge” of the Father’s will. Paul prayed that the Colossians personally encounter the will of the Father, as the Holy Spirit—through the process

2012 William E. Wenstrom, Jr. Bible Ministries 53 of experiential sanctification—reveals it in the pages of Scripture. He prayed that the Colossians gain knowledge or practical wisdom from observing and encountering the will of the Father. To become like the Lord, we must deny ourselves of our worldly wants and, instead, desire what God wants. True prayer is not asking God for what we want, but for what He wills. This attitude is illustrated in our Lord’s prayer in the Garden of Gethsemane. The Father’s will was for the Lord Jesus Christ to voluntarily die and be judged for the sins of the entire world. This meant that our Lord’s human nature would lose fellowship with the Father during those last three hours on the cross. This loss of fellowship, although temporary, was abhorrent to our Lord because it separated Him from His Father. Yet, our Lord obediently and voluntarily executed His Father’s will. John 4:34 Jesus said to them, “My food is to do the will of Him who sent Me and to accomplish His work.” (NASB95) Matthew 10:37 He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. 38 And he who does not take his cross and follow after Me is not worthy of Me. 39 He who has found his life will lose it, and he who has lost his life for My sake will find it. (NASB95) The answer to our Lord’s prayer in the Garden of Gethsemane was not what His human nature craved; nevertheless, through prayers and tears, He chose His Father’s will, and it proved to be good, pleasing, and perfect. Luke 22:41 He knelt down and began to pray, saying, “Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done.” (NASB95) The will of God manifested itself to the humanity of Christ while He intensely prayed in the garden. Discovering the Father’s will, through prayer, is not always easy; in fact, the truth is often difficult to bear. Christ’s experience in the Garden of Gethsemane teaches us that prayer is not necessarily ignored when it is not answered exactly as we would wish. Hebrews 5:7 records that our Lord’s prayers, indeed, were answered. Hebrews 5:7 In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His reverence. (NASB95) In our own experiences, often times it is only through tears and heartbreak that we reach a place where we can declare with all our hearts, “ Yet, not as I will, but as You will ” (Mat 26:39). God the Father wants to conform us into the image of the Lord Jesus Christ, so that we might adopt our Lord’s attitude towards implementing the Father’s will— no matter how uncomfortable that may be for us.

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Hebrews 10:5 Therefore, when He comes into the world, He says, “SACRIFICE AND OFFERING YOU HAVE NOT DESIRED, BUT A BODY YOU HAVE PREPARED FOR ME; 6 IN WHOLE BURNT OFFERINGS AND sacrifices FOR SIN YOU HAVE TAKEN NO PLEASURE. 7 THEN I SAID, ‘BEHOLD, I HAVE COME (IN THE SCROLL OF THE BOOK IT IS WRITTEN OF ME) TO DO YOUR WILL, O GOD.” The great purpose of redemption is to allow us the freedom to accomplish the will of God, and not to be in bondage to the power of sin. In His life on earth, Christ demonstrated what it means to live only for the will of God. Through His death and resurrection, Christ won for us the power to live according to the will of God. In Gethsemane, the Lord’s sacrifice, made of His own will, reached its height; what took place was a perfect expression of obedience to His Father’s will. The fact that mankind has a freewill, which is capable of disobeying God, is not sin. It becomes sin when man remains independent from God’s plan and clings to his own will, when it is contrary to the will of the Creator. As a human being, the Lord Jesus had a human will and all the natural, though not sinful, desires that belong to a human nature. In His humanity, Christ was deprived of knowing beforehand what the will of God was. He had to be patient and be taught by God. Nonetheless, when He began to recognize the will of His Father, He was prepared to give up His own human will and accomplish the Father’s plan. Therefore, the Lord’s obedience constituted the perfection and value of His self- sacrifice. He, once and for all, surrendered Himself as a man to live only in and for the will of God. John 12:27 “Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour. 28 Father, glorify Your name.” Then a voice came out of heaven: “I have both glorified it, and will glorify it again.” (NASB95)

Characteristics of a Productive Prayer Life

Shadrach, Meshach and Abednego’s prayers for deliverance were answered because they possessed many of the characteristics of a productive prayer life. They displayed simplicity, concentration and reverence for God as well discipline and obedience to God. They had confidence in God and expressed thanksgiving to Him. They also persevered in prayer throughout this adversity. They also expressed joy in their prayers. There are several characteristics of a productive prayer life. The first obligation, asked of every believer in prayer, is concentration. Distraction is a ruthless enemy,

2012 William E. Wenstrom, Jr. Bible Ministries 55 quick to turn our attention towards anything other than God. When praying, we should devote exclusive attention to the Father. Only by concentrating may we truly listen to what the Spirit wants to communicate to us (1 Kings 18:41-46; 2 Kings 19:15-19; James 5:17-18). The second characteristic of productive prayer is reverence for the Father. Webster’s New Universal Unabridged Dictionary defines the noun reverence as, “a feeling or attitude of deep respect tinged with awe; veneration.” When we approach the Father in prayer, we are encouraged to demonstrate a deep respect for Him; He is, after all, the Almighty. Therefore, God calls us to approach Him in prayer with an attitude of deep respect and awe. Hebrews 5:7 In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His reverence. (NASB95) Philippians 4:6 At this very moment, all of you stop continuing to be anxious about absolutely anything, but rather, concerning anything at all by means of reverential prayer in the presence of the Father and by means of petition accompanied by the giving of thanks, let your specific detailed requests be repeatedly made known in the presence of the Father. (Author’s translation) A third characteristic that leads the believer to a productive prayer life is discipline. We should strive to be steadfast in all things involving our spiritual life. Productive prayer can only be achieved with a disciplined routine. Discipline requires that we stick to it, do it everyday, and do not deviate from it. The Scriptures command us to pray everyday, not just in troubled times when an answer from God is convenient and necessary (Acts 6:1-4; 1 Thessalonians 5:17). Colossians 4:2 Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving. (NASB95) The fourth characteristic of a productive prayer life is simplicity. God is not impressed with words, neither the quality of them, nor the quantity (Matt. 6:5; 23:14; Mark 12:38-40; Luke 20:47; 1 Thess. 1:2; Eph 1:16; Phi 1:3; Phlm. 1:4). Get right to the point with God. He will appreciate your straightforwardness; after all, He knows what you will ask before you ask of it. A fifth indispensable characteristic in leading a productive prayer life is obedience. In order to receive answers to our prayers, we must obey God (John 15:1-8). If we obey God’s Word, we will approach Him with requests according to His divine will. John 15:7 If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. (NASB95) 1 John 3:22 and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight. (NASB95)

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The sixth characteristic is perseverance (Matt. 26:39-44; Luke 11:9-10; 18:1-8; 21:36; Rom. 12:12; 15:30; Acts 1:14; 6:4; 12:5; Eph. 6:18; 1 Thess. 5:17; 1 Tim. 5:5; 2 Tim. 1:3; Col. 1:9; 4:2, 12; Heb. 10:22). Perseverance is steady persistence in a course of action, a purpose, and a state. It suggests steadfast and long continued activity in spite of difficulties. Our prayer life should not waver due to distractions, obstacles, or adversities that arise during the course of our day. If we wait until whatever situation keeping us from prayer subsides, we will be waiting the rest of our lives. Something will always attempt to prevent a believer from engaging in an intimate time with God. Matthew 7:7 Ask repeatedly, and it will be given to you; seek repeatedly, and you will find; knock continuously, and it will be opened to you. (Author’s translation) Patience is the seventh characteristic, which manifests a productive prayer life. Remember, God operates in His timing, not ours. We must, therefore, trust in God and be patient for answers to our prayers. While we may doubt God hears our prayers because He does not respond as quickly as we would like, rest assured, if the prayers are offered in accordance with His will, He hears them. In the proper time, He will answer them. James 5:7 Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. (NASB95) The eighth characteristic towards living a productive prayer life is confidence (Psalm 6:9; 1 John 3:18-22; 5:14-15; Ephesians 3:12). God’s omniscience allows Him to know everything about us, including our strengths and weaknesses, which we hide from the rest of the world. Therefore, be open, frank, and bold before God in prayer (Matthew 21:22; Mark 11:24; Luke 11:11-13; John 14:13-14; 15:16; 16:23-26; Hebrews 10:19-21). He will not be shocked by any sin you confess, nor any request you solicit. The ninth characteristic needed for a productive prayer life is thankfulness (Matt 15:36; 26:27; Mark 8:6; 14:23; Luke 22:17-19; John 6:11; 23; 11:41; Acts 27:35; 28:15; Rom. 1:8; 7:25; 1 Cor. 1:4; 11:24; Eph. 5:20; Col. 1:12; 3:17; Phlp. 1:3-4; 4:6; 1 Thess. 1:2; 2:13). We should never forget to thank God in prayer. Our gratitude demonstrates our respect and appreciation for God’s grace policy, which blesses us without us ever earning or deserving blessings. Also, the believer should always give thanks to the Father for His gift of salvation, namely, the Lord Jesus Christ, the God-Man Savior. 2 Corinthians 9:15 Thanks be to God for His indescribable gift! (NASB95) Psalm 50:23 teaches that the believer who offers thanksgiving to God the Father in prayer honors Him.

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Psalm 50:23 He who offers a sacrifice of thanksgiving honors Me; And to him who orders his way aright I shall show the salvation of God. (NASB95) We are to give thanks with other believers in our congregation. This too glorifies God, if done with the proper motivation, which is to worship God in prayer, not to make ourselves look holy. Psalm 35:18 I will give You thanks in the great congregation; I will praise You among a mighty throng. (NASB95) We are to give thanks to God for both adversity and prosperity, since both come from Him. 1 Thessalonians 5:18 In all circumstances give thanks; for this is God's will for you in Christ Jesus. (NASB95) The humanity of Christ employed thanksgiving to God in prayer when performing miracles (Mat 14:19; 15:36; Mark 6:41; 8:6; Luke 9:16; John 6:11). One particular account was when Christ resuscitated Lazarus. The Lord Jesus Christ, in His humanity, showed immense gratitude towards His Father for hearing His prayer. John 11:41 So they removed the stone. Then Jesus raised His eyes, and said, “Father, I thank You that You have heard Me.” (NASB95) The Lord Jesus Christ also offered a prayer of thanksgiving to the Father when instituting the Lord’s Supper for the Church (Mark 14:22-25; Luke 22:17, 19; 1 Co 11:23-26). The last characteristic necessary for a productive prayer life is joy. Our prayer life should produce happiness in our souls, as we spend time reflecting on who and what God is, what He has done for us, and what He will do for us in the future. Furthermore, we should be filled with joy when meditating upon all the provisions that He has made available to us in order to love and serve Him (Philippians 1:3- 5).

Seven Essential Elements of a Productive Prayer Life

The prayers of Shadrach, Meshach and Abednego were answered and they were delivered from death because they understood the essentials of prayer in that they confessed their sins before praying and then pray by means of faith. They also worshipped God and offered thanksgiving up to Him in advance before they were delivered. There are seven essential elements that should be included in every prayer offered to God: (1) confession, (2) Filling of the Spirit, (3) faith, (4) worship, (5) thanksgiving, (6) intercession, and (7) petition. Once becoming a child of God and establishing access to the Father in prayer, it is vital that a believer consistently practice the seven essential elements to a prayer.

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In other words, we must always be consciously aware of the seven elements to a prayer and must practice them as part of our prayers if we ever hope to experience a productive prayer life.

Confession of Sin

Confession of sin is the first essential element to a healthy and productive prayer; since, without it, the believer cannot have fellowship with God, which results in not having one’s prayer received by God, let alone receiving an answer to one’s prayer. Fellowship with the Lord demands that the believer confess any known sin to the Father when necessary in order to be restored to fellowship. Maintaining that fellowship is accomplished by obedience to the Father’s will, which will is revealed by the Holy Spirit through the communication of the Word of God. Psalm 66:18 If I regard wickedness in my heart, the Lord will not hear. (NASB95) 1 John 1:9 If any of us does confess our sins, then, He [God the Father] is faithful and just with the result that He forgives us our sins and He purifies us from each and every wrongdoing. (Author’s translation) “Confess ” is the verb homologeo . The English word confess is the most accurate translation of the verb homologeo in 1 John 1:9, more so than the words admit or acknowledge because confess states, somewhat formally, an admission of wrongdoing, crime, or shortcoming. The word “acknowledge” on the other hand, implies making a statement reluctantly, often about something previously denied. Moreover, the word admit implies acknowledging something under pressure. The believer, therefore, must “confess” any known sins to the Father in order to be restored to fellowship. He is restored to fellowship because of the merits of the Lord Jesus Christ and His finished work on the cross. Thus, the Father is faithful and just to forgive the believer his sins. 1 John 2:1b Now, if anyone does enter into committing an act of sin, then we possess as an Advocate with the Father, Jesus who is the righteous Christ. (Author’s translation) To review, the believer receives the forgiveness of his sins in the “positional” sense the moment he is saved, which establishes a “permanent eternal relationship” between God and the believer. Ephesians 1:7 In Him [Christ] we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace. (NASB95) There is a distinction between the terms relationship and fellowship. Since our relationship with God is eternal, it can never be lost. Meanwhile, our fellowship with God, in time, can be lost due to sin and is only restored through the

2012 William E. Wenstrom, Jr. Bible Ministries 59 confession of sin to the Father. Although the believer experiences the forgiveness of sins at the moment of salvation, once he sins after salvation, he must confess those sins to regain fellowship with God. Failure to confess personal sin to the Father and, thus, remain out of fellowship with God for an extended period of time will result in divine discipline, which comes in three categories: (1) warning discipline (Rev. 3:20; Jam. 5:9), (2) intense discipline (Ps. 38:1; 2 Thess. 2:11), and (3) dying discipline (Jer. 9:16; 44:12; Phlp. 3:18-19; Rev. 3:16; 1 Cor. 10:13-14; Ps. 118:17-18; 1 Jn. 5:16). After confessing our sins to the Father, we are automatically restored to fellowship with Him. Fellowship is maintained by obeying the Word of God, which constitutes the second essential element—being filled or influenced by means of the Spirit. Our prayers are empty requests if not inspired or influenced by the Spirit. Proverbs 28:9 He who turns away his ear from listening to the law, even his prayer is an abomination. (NASB95) John 15:7 If you abide in Me, and My words abide in you, ask whatever you wish, and it shall be done for you. (NASB95) Therefore, after confessing our sins, we are to obey the Word of God and, in particular, we are commanded to bring our thoughts into obedience to Christ, which constitutes obeying the commands to be filled with the Spirit (Eph 5:18) and to let the Word of Christ richly dwell in our souls (Col 3:16). Both will result in us experiencing fellowship with God. The commands are synonymous, since each bears the same results: fellowship with the Father. Ephesians 5:18 And do not permit yourselves to get into the habit of being drunk with wine because that is non-sensical behavior, but rather permit yourselves on a habitual basis to be filled by means of the Spirit. (Author’s translation) Colossians 3:16 Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. (NASB95) The commands, “ be filled by means of the Spirit ” and “ let the Word of Christ richly dwell within you ,” are synonymous because the Holy Spirit speaks to the believer through the communication of the Word of God regarding the Father’s character and nature, will, provision for doing His will, and consequences for not doing His will (Rev 2:7, 11, 17, 29). The Holy Spirit inspired the Scriptures, (2 Ti 3:16) makes them understandable to the believer, (John 16:13-16) guides the believer in the correct application of the Word of God, and reproduces the character of Christ in the believer who obeys the Word of God (Gal 5:22-23). Therefore, by obeying the Word of God, you are obeying the voice of the Spirit.

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In Ephesians 5:18, the word “ filled ” is the verb pleroo , used in a figurative sense to mean, “being totally and completely influenced” by someone. Thus, Ephesians 5:18 is translated: “ And do not permit yourselves to get into the habit of being drunk with wine because that is stupidity, but rather permit yourselves on a habitual basis to be fully influenced by means of the Spirit .” Therefore, an effective prayer life demands that the believer totally operates by means of the Holy Spirit. When the believer does this, he maintains fellowship with God and assures his prayers are answered. Ephesians 6:18 By means of every kind of specific detailed reverential prayer requests, all of you make it your habit to pray at each and every opportunity while in fellowship with the Spirit. Now, for this very purpose, all of you make it your habit to stay alert [in prayer] with every kind of persistent specific detailed requests with regards to each and every one of the saints. (Author’s translation) The Scriptures make it very clear what it means to be out of fellowship. For instance, when sin in the life of a believer prevents him from having fellowship with the Spirit, the believer grieves the Spirit. When sin in the life of a believer hinders the Holy Spirit from performing His post-salvation ministries on behalf of the believer, the believer hinders the Spirit. Ephesians 4:30 Do not make it a habit to grieve the Holy Spirit by means of whom all of you have been sealed for the day of redemption. (Author’s translation) 1 Thessalonians 5:19 Do not make it a habit of hindering the Spirit. (Author’s translation) Once a believer confesses his sin and operates under the power of the Holy Spirit, he must now trust and claim the promises of God, believing that God will hear the prayer and answer it according to His will.

Faith

The third essential element, therefore, is demonstrating faith that God will hear and answer our prayers (James 1:5-7). Matthew 21:22 And all things you ask in prayer, believing, you shall receive. (NASB95)

Worship

The worship and reverence of God is the fourth essential part to an effective, productive, and joyful prayer (Phi 4:6). Prayer is a means by which the believer can worship, adore, and revere God. To worship is to adore God, as the Holy Spirit

2012 William E. Wenstrom, Jr. Bible Ministries 61 reveals Him in the Scriptures and through the person of Christ. It is the act of paying honor and reverence to God, and it derives from love. Where there is little love, there is little worship. Worship is the loving ascription of praise to God for whom and what He is. It is the bowing of the soul and spirit in deep humility and admiration before Him. Psalm 2:11 Worship the LORD with reverence and rejoice with trembling. 12 Do homage to the Son that He not become angry, and you perish in the way, for His wrath may soon be kindled. How blessed are all who take refuge in Him! (NASB95) The believer is to worship the Father spiritually by means of truth, i.e. the Word of God. John 4:23 “But an hour is coming and now is when the true worshippers, will worship the Father spiritually, yes, by means of truth. In fact, the Father intensely desires such worshippers of Himself. 24 God, as to His nature, is spirit and those worshipping Him must worship spiritually, yes, by means of truth.” (Author’s translation) The Church’s destiny is to worship the Lord, as revealed in Revelation 4-5. The Lord Jesus Christ taught His disciples that the second part of a prayer is the worship, reverence, honor, and respect for the Father. Luke 11:1 It happened that while Jesus was praying in a certain place, after He had finished, one of His disciples said to Him, “Lord, teach us to pray just as John also taught his disciples.” 2 And He said to them, “When you pray [ proseuchomai ], say ‘Father, hallowed [hagiazo : to revere, honor and respect] be Your name [onoma : the person and character of God] . Your kingdom come.’” (NASB95) “Say ” is the word lego , which “emphasizes the substance of words chosen, to carefully choose your words.” Prayer is to be a thoughtful exercise of meaningful words, not idle chatter. “Hallowed ” is the verb hagiazo and literally means, “may your person be revered, honored, and respected.” To hallow God’s name means to worship His person. Hagiazo is also used in Luke 11:2. 1 Peter 3:15 but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence. (NASB95) To revere God entails opening up our lives so that the Holy Spirit may work in making us more like His Son. Surely, this is to be a prayer of surrender and commitment, for God’s name is never hallowed, at least not by us, as long as we are walking in rebellion and self-dependence. Psalm 145 is a perfect example of how we should worship God in prayer.

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Thanksgiving

Not only is thanksgiving a characteristic of a productive prayer life, but it is also the fifth essential element of a prayer. Thanking the Father in prayer means that we express gratitude towards Him for revealing His perfect character and integrity, His will, provisions to execute His will, His grace policy, and for bringing other believers into our lives (John 6:11; Rom. 1:8; 6:17; 7:25; 1 Cor. 1:4; 11:24; 15:57; 2 Co 2:14; 4:15; 8:16; 9:11; Eph. 1:15-16; 5:4; 5:20; Phlp. 1:3; Col. 2:7; 3:15; 1 Thess. 1:2; 2:13; 2 Thess. 1:3; 2:13; Phlm. 4).

Intercession

The sixth essential element to a prayer is intercession, which means to pray for both the temporal and spiritual needs of believers and unbelievers, friends and enemies (Luke 23:34; Eph 1:16-23; 3:14-19; 6:18; 1 Ti 2:1-4).

Petition

The seventh and final essential part to a productive prayer is petition. A petition is a prayer request for your own particular spiritual and temporal needs (Rom. 1:10; 2 Cor. 12:8; 1 Thess. 3:10; Heb. 4:16). God encourages us to pray for our own needs because it teaches us to depend upon Him and His wonderful provisions. In 2 Corinthians 12:9, the apostle Paul prayed three times to the Father to remove a physical problem that caused him great suffering. While Paul prayed for a simple solution, namely that God—through His divine power—would remove the suffering, the answer for Paul was not to have the suffering removed, but to learn from the suffering and apply the Word of God to move past it. The Word of God, therefore, is the grace provision that helped Paul handle the thorn in his flesh. Acts 20:32 And now I commend you to God and to the word of His grace, which is able to build [you] up and to give [you] the inheritance among all those who are sanctified. (NASB95) The Word of God is truly sufficient to handle our adversities. Paul prayed that God heal his physical problem but instead, God told Paul to resolve the situation with the provision of His Word. Psalm 55:22 Cast your burden upon the LORD and He will sustain you; He will never allow the righteous to be shaken. (NASB95) Psalm 142:2 I pour out my complaint before Him; I declare my trouble before Him. (NASB95)

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When we pray, we should remind ourselves of God’s promises, which are in His Word. Trusting in one of God’s many promises may prove to be the answer to our petition. Therefore, God may answer us as He did Paul and tell us to apply what the Scriptures teach to solve our problem. When trusting in the promises of God, we protect our soul from fear, worry, and anxiety. 1 Peter 5:6-7 encourages us to claim God’s promises and trust in them to combat any fear or worry in our lives. 1 Peter 5:6 Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time, 7 casting all your anxiety on Him, because He cares for you. (NASB95) “Casting ” is the verb epirrhipto , which is used in a figurative sense to mean, “to throw or hurl something upon something else.” Peter encourages us to cast all our anxiety upon the Father because we are a personal concern of the Father. If we are His children—and we are—and He is intimately aware of our needs and concerns—and He is—then why should we worry or be anxious about anything in life? Romans 8:32 He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? (NASB95) Philippians 4:19 And my God will supply all your needs according to His riches in glory in Christ Jesus. (NASB95) Anxiety about the future will not change the future. The only thing that should concern us is whether we are continuously loving and serving the Lord and the Body of Christ. To be anxious about anything is arrogance, since it ignores God’s faithful promises to sustain us. The believer is not to strive after the “things” of this world, but after the “things” of God (Mat 6:33; Col 3:1-4) and become like the Lord Jesus Christ in His death and resurrection (Phi 3:7-17). Colossians 3:2 Set your mind on the things above, not on the things that are on earth. (NASB95) What then should we pray for, if not for the “things” of this world? The apostle Paul instructs us in what to pray for when praying for ourselves. The ultimate objective of the believer praying for himself is to become like Christ, since becoming like Christ is the Father’s will for our lives and, ultimately, glorifies Him. The greatest objective of all prayer is the glorification of God. Our petitions, therefore, should center on the Father’s will for our lives. One of the things that we should pray for is that our love for God and others would grow. Philippians 1:9 Now, this I make it a habit to pray that your divine-love might continue to flourish yet more and more by means of a total discerning experiential knowledge. (Author’s translation)

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In Philippians 1:9, “ experiential knowledge ” is the noun epignosis and refers to an “experiential knowledge” of God’s love in Christ, in the sense of personally encountering, through the process of fellowship, the love of God in Christ, as the Holy Spirit reveals it in the pages of Scripture. This will result in us gaining practical, spiritual wisdom and more of the character of Christ. Ephesians 1:18 I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the surpassing greatness of His power toward us who believe. (NASB95) Colossians 1:9 For this reason also, since the day we heard of it [Colossian’s love], we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding. (NASB95) In Colossians 1:9, “ knowledge ” is the noun epignosis and refers to an “experiential knowledge” of God’s will, in the sense of personally encountering, through the process of fellowship, the Father’s will, as the Holy Spirit reveals it in the pages of Scripture. Therefore, Philippians 1:9, Ephesians 1:18, and Colossians 1:9 give us insight in terms of what we should be praying for when praying for ourselves or other believers. In conclusion, concerning these seven essential elements to prayer, it is crucial to note that confession of sin must come first before the other six, since it restores us to fellowship and sets us on the path to a productive prayer life. Confession of sin reconnects the phone line to our heavenly Father. The filling of the Spirit must follow confession of sin, since it maintains our fellowship with the Father and keeps the phone line to heaven connected. Finally, faith must follow since it guarantees our requests are heard.

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