Early Church Fathers Scripture Index : Texts
Daniel 3:25
There are 10 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 531, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter V.—The prolonged life of the ancients, the translation of Elijah and of Enoch in their own bodies, as well as the preservation of Jonah, of Shadrach, Meshach, and Abednego, in the midst of extreme peril, are clear demonstrations that God can raise up our bodies to life eternal. (HTML)
CCEL Footnote 4474 (In-Text, Margin)
... working out marvellous things in their case—[things] impossible [to be accomplished] by man’s nature—what wonder was it, if also in the case of those who were translated it performed something wonderful, working in obedience to the will of God, even the Father? Now this is the Son of God, as the Scripture represents Nebuchadnezzar the king as having said, “Did not we cast three men bound into the furnace? and, lo, I do see four walking in the midst of the fire, and the fourth is like the Son of God.”[Daniel 3:19-25] Neither the nature of any created thing, therefore, nor the weakness of the flesh, can prevail against the will of God. For God is not subject to created things, but created things to God; and all things yield obedience to His will. Wherefore also ...
Ante-Nicene Fathers, Volume 3, page 359, footnote 15 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Further Proofs of the Same Truth in the Same Chapter, from the Healing of the Paralytic, and from the Designation Son of Man Which Jesus Gives Himself. Tertullian Sustains His Argument by Several Quotations from the Prophets. (HTML)
... Same, who is found to be the more fit to receive both the name and the appellation; while the other is excluded, who has no right to the appellation, because he has no reason to show for it. Nor will any other be better entitled to both than He who is the earlier, and has had allotted to Him the name of Christ and the appellation of Son of man, even the Jesus of the Creator. It was He who was seen by the king of Babylon in the furnace with His martyrs: “the fourth, who was like the Son of man.”[Daniel 3:25] He also was revealed to Daniel himself expressly as “the Son of man, coming in the clouds of heaven” as a Judge, as also the Scripture shows. What I have advanced might have been sufficient concerning the designation in prophecy of the Son of man. ...
Ante-Nicene Fathers, Volume 3, page 381, footnote 27 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Christ's Connection with the Creator Shown from Several Incidents in the Old Testament, Compared with St. Luke's Narrative of the Mission of the Disciples. The Feeding of the Multitude. The Confession of St. Peter. Being Ashamed of Christ. This Shame is Only Possible of the True Christ. Marcionite Pretensions Absurd. (HTML)
... sufferings. “Whosoever,” says He, “will save his life, shall lose it; and whosoever will lose his life for my sake, the same shall save it.” Surely it is the Son of man who uttered this sentence. Look carefully, then, along with the king of Babylon, into his burning fiery furnace, and there you will discover one “like the Son of man” (for He was not yet really Son of man, because not yet born of man), even as early as then appointing issues such as these. He saved the lives of the three brethren,[Daniel 3:25-26] who had agreed to lose them for God’s sake; but He destroyed those of the Chaldæans, when they had preferred to save them by the means of their idolatry. Where is that novelty, which you pretend in a doctrine which possesses these ancient proofs? ...
Ante-Nicene Fathers, Volume 8, page 323, footnote 7 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XVII. (HTML)
The Impious See True Dreams and Visions. (HTML)
... of corn, to whom Joseph said, when he gave the interpretation, that the dream had come from God. Nebuchadnezzar, who worshipped images, and ordered those who worshipped God to be cast into fire, saw a dream extending over the whole age of the world. And let no one say, ‘No one who is impious sees a vision when awake.’ That is false. Nebuchadnezzar himself, having ordered three men to be cast into fire, saw a fourth when he looked into the furnace, and said, ‘I see the fourth as the Son of God.’[Daniel 3:25] And nevertheless, though they saw apparitions, visions, and dreams, they were impious. Thus, we cannot infer with absolute certainty that the man who has seen visions, and dreams, and apparitions, is undoubtedly pious. For in the case of the pious ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 361, footnote 18 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XV. 24, 25. (HTML)
CCEL Footnote 1498 (In-Text, Margin)
... sun? Who save Samson ever quenched his thirst with water flowing forth from the jawbone of a dead ass? Who save Elias was carried aloft in a chariot of fire? Who save Elisha, as I have just mentioned, after his own body was buried, restored the dead body of another to life? Who else besides Daniel lived unhurt amid the jaws of famishing lions, that were shut up with him? And who else save the three men Ananias, Azariah, and Mishael, ever walked about unharmed in flames that blazed and did not burn?[Daniel 3:23-27]
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 367, footnote 5 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily IV (HTML)
CCEL Footnote 1202 (In-Text, Margin)
7. I know not how I should speak, for the wonder surpasses all description! The force of the fire was both quenched and not quenched: for whilst it came in contact with the bodies of these saints, it was quenched; but when it was needful to burst their bonds, it was not quenched; wherefore it broke their bonds, but touched not their ancles.[Daniel 3:25] Do you see how very near it was? Yet the fire was not deceived, and dared not penetrate within the bonds. The tyrant bound, and the flame set loose; that thou mightest learn at once the fierceness of the barbarian, and the submissiveness of the element. For what reason did he bind, when he was about to cast into the fire? In ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 442, footnote 12 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
Since the Word is from God, He must be Son. Since the Son is from everlasting, He must be the Word; else either He is superior to the Word, or the Word is the Father. Texts of the New Testament which state the unity of the Son with the Father; therefore the Son is the Word. Three hypotheses refuted--1. That the Man is the Son; 2. That the Word and Man together are the Son; 3. That the Word became Son on His incarnation. Texts of the Old Testament which speak of the Son. If they are merely prophetical, then those concerning the Word may be such also. (HTML)
... the Sons of Korah for understanding, a song about the Well-beloved;’ and in Isaiah, ‘I will sing to my Well-beloved a song of my Well-beloved touching my vineyard. My Well-beloved hath a vineyard;’ Who is this ‘Well-beloved’ but the Only-begotten Son? as also in the hundred and ninth, ‘From the womb I begat Thee before the morning star,’ concerning which I shall speak afterwards; and in the Proverbs, ‘Before the hills He begat me;’ and in Daniel, ‘And the form of the Fourth is like the Son of God[Daniel 3:25];’ and many others. If then from the Old be ancientness, ancient must be the Son, who is clearly described in the Old Testament in many places. ‘Yes,’ they say, ‘so it is, but it must be taken prophetically.’ Therefore also the Word must be said to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 165, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2422 (In-Text, Margin)
5. It must not, however, be supposed that I praise Nebridius only for his liberality in alms-giving, although we are taught the great importance of this in the words: “water will quench a flaming fire; and alms maketh an atonement for sins.” I will pass on now to his other virtues each one of which is to be found but in few men. Who ever entered the furnace of the King of Babylon without being burned?[Daniel 3:25] Was there ever a young man whose garment his Egyptian mistress did not seize? Was there ever a eunuch’s wife contented with a childless marriage bed? Is there any man who is not appalled by the struggle of which the apostle says: “I see another law in my members warring against the law of my ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 267, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3717 (In-Text, Margin)
... adulterers, their heart is like an oven;” an oven which only God’s mercy and severe fasting can extinguish. These are “the fiery darts” with which the devil wounds men and sets them on fire, and it was these which the king of Babylon used against the three children. But when he made his fire forty-nine cubits high he did but turn to his own ruin the seven weeks which the Lord had appointed for a time of salvation. And as then a fourth bearing a form like the son of God slackened the terrible heat[Daniel 3:25] and cooled the flames of the blazing fiery furnace, until, menacing as they looked, they became quite harmless, so is it now with the virgin soul. The dew of heaven and severe fasting quench in a girl the flame of passion and enable her soul even in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 214, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XIII. Discussion of the Divine Generation is continued. St. Ambrose illustrates its method by the same example as that employed by the author of the Epistle to the Hebrews. The duty of believing what is revealed is shown by the example of Nebuchadnezzar and St. Peter. By the vision granted to St. Peter was shown the Son's Eternity and Godhead--the Apostle, then, must be believed in preference to the teachers of philosophy, whose authority was everywhere falling into discredit. The Arians, on the other hand, are shown to be like unto the heathen. (HTML)
80. The heathen king saw in the fire, together with the three Hebrew children, the form of a fourth, like as of an angel,[Daniel 3:25] and because he thought that this angel excelled all angels, he judged Him to be the Son of God, Whom he had not read of, but in Whom he believed. Abraham, also, saw Three, and adored One.