[326] Esther iii. 2. Comp. 1 Chron. xxvi. 30. This corresponds to what Xenophon calls αἱ ἐπὶ τὰς θύρας φοιτήσεις, and to our "right of _entrée_."
_THE IDOL OF GOLD, AND THE FAITHFUL THREE_
"Every goldsmith is put to shame by his molten image: for his molten image is vanity, and there is no breath in them. They are vanity, a work of delusion: in the time of their visitation they shall perish."--JER. li. 17, 18.
"The angel of the Lord encampeth around them that fear Him, and shall deliver them."--PSALM xxxiv. 7.
"When thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee."--ISA. xliii. 2.
Regarded as an instance of the use of historic fiction to inculcate the noblest truths, the third chapter of Daniel is not only superb in its imaginative grandeur, but still more in the manner in which it sets forth the piety of ultimate faithfulness, and of that
which is the essence of the most heroic and inspiring forms of martyrdom. So far from slighting it, because it does not come before us with adequate evidence to prove that it was even intended to be taken as literal history, I have always regarded it as one of the most precious among the narrative chapters of Scripture. It is of priceless value as illustrating the deliverance of undaunted faithfulness--as setting forth the truth that they who love God and trust in Him must love Him and trust in Him even till the end, in spite not only of the most overwhelming peril, but even when they are brought face to face with apparently hopeless defeat. Death itself, by torture or sword or flame, threatened by the priests and tyrants and multitudes of the earth set in open array against them, is impotent to shake the purpose of God's saints. When the servant of God can do nothing else against the banded forces of sin, the world, and the devil, he at least can die, and can say like the Maccabees, "Let us die in our simplicity!" He may be saved from death; but even if not, he must prefer death to apostasy, and will save his own soul. That the Jews were ever reduced to such a choice during the Babylonian exile there is no evidence; indeed, all evidence points the other way, and seems to show that they were allowed with perfect tolerance to hold and practise their own religion.[327] But in the days of Antiochus Epiphanes the question which to choose--martyrdom or apostasy--became a very burning one. Antiochus set up at Jerusalem "the abomination of desolation," and it is easy to understand what courage and conviction a tempted Jew might derive from the study of this splendid defiance. That the story is of a kind well fitted to haunt the imagination is shown by the fact that Firdausi tells a similar story from Persian tradition of "a martyr hero who came unhurt out of a fiery furnace."[328]