Daniel 5.

Matthew Henry

The destruction of the kingdom of Babylon had been long and often foretold when it was at a distance; in this chapter we have it accomplished, and a prediction of it the very same night that it was accomplished. Belshazzar now reigned in Babylon; some compute he had reigned seventeen years, others but three; we have here the story of his exit and the period of his kingdom. We must know that about two years before this Cyrus king of Persia, a growing monarch, came against Babylon with a great army; Belshazzar met him, fought him, and was routed by him in a pitched battle. He and his scattered forces retired into the city, where Cyrus besieged them. They were very secure, because the river Euphrates was their bulwark, and they had twenty years; provision in the city; but in the second year of the siege he took it, as is here related. We have in this chapter, I. The riotous, idolatrous, sacrilegious feast which Belshazzar made, in which he filled up the measure of his iniquity (Dan 5:1-4). II. The alarm given him in the midst of his jollity by a hand-writing on the wall, which none of his wise men could read or tell him the meaning of (Dan 5:5-9). III. The interpretation of the mystical characters by Daniel, who was at length brought in to him, and dealt plainly with him, and showed him his doom written (v. 10-28). IV. The immediate accomplishment of the interpretation in the slaying of the king and seizing of the kingdom (Dan 5:30, Dan 5:31).

1–9. We have here Belshazzar the king very gay, but all of a sudden very gloomy, and in straits in the fulness of his sufficiency. See how he affronts God, and God affrights him; and wait what will be the issue of this contest; and whether he that hardened his heart against God prospered.
I. See how the king affronted God, and put contempt upon him. He made a great feast, or banquet of wine; probably it was some anniversary solemnity, in honour off his birthday or coronation-day, or in honour of some of their idols. Historians say that Cyrus, who was now with his army besieging Babylon, knew of this feast, and presuming that they then would be off their guard, somno vinoque sepulti - buried in sleep and wine, took that opportunity to attack the city, and so with the more ease made himself master of it. Belshazzar upon this occasion invited a thousand of his lords to come and drink with him. Perhaps they were such as had signalized themselves in defense of the city against the besiegers; or these were his great council of war, with whom, when they had well drunk, he would advise what was further to be done. And they were to look upon it as a great favour that he drank wine before them, for it was the pride of those eastern kings to be seldom seen. He drank wine before them, for he made this feast, as Ahasuerus did, to show the honour of his majesty. Now in this sumptuous feast, 1. He put an affront upon the providence of God and bade defiance to his judgments. His city was now besieged; a powerful enemy was at his gates; his life and kingdom lay at stake. In all this the hand of the Lord had gone out against him, and by it he called him to weeping, and mourning, and girding with sackcloth. God's voice cried in the city, as Jonah to Nineveh, Yet forty days, or fewer, and Babylon shall be destroyed. He should therefore, like the king of Nineveh, have proclaimed a fast; but, as one resolved to walk contrary to God, he proclaims a feast, and behold joy and gladness, slaying oxen, killing sheep, eating flesh, and drinking wine, as if he dared the Almighty to do his worst, Isa 22:12, Isa 22:13. To show how little fear he had of being forced to surrender, for want of provisions, he spent thus extravagantly. Note, Security and sensuality are sad presages of approaching ruin. Those that will not be warned by judgments of God may expect to be wounded by them. 2. He put an affront upon the temple of God, and bade defiance to his sanctuary, Dan 5:2. While he tasted the wine, he commanded to bring the vessels of the temple, that they might drink in them. When he tasted how rich and fine the wine was, "O," said he, "it is a pity but we should have holy vessels to drink such delicious wine as this in," which was looked upon as a piece of wit, and, to carry on the humour, the vessels of the temple were immediately sent for. Nay, there seems to have been something more in it than a frolic, and that it was done in a malicious despite to the God of Israel. The heart of his people was very much upon these sacred vessels, as appears from Jer 27:16, Jer 27:18. Their principal care, at their return, was about these, Ezr 1:7. Now, we may suppose, they had an expectation of their deliverance approaching, reckoning the seventy years of their captivity near a period; and some of them might perhaps have given out some words to that purport, that shortly they should have the vessels of the sanctuary restored to them, in defiance of which Belshazzar here proclaims them to be his own, will keep them in store no longer, but will make use of them among his own plate. Note, That mirth is sinful indeed, and fills the measure of men's iniquity apace, which profanes sacred things and jests with them. This ripened Babylon for ruin - that no songs would serve them but the songs of Zion (Psa 137:3), no vessels but the vessels of the sanctuary. Let those who thus sacrilegiously alienate what is dedicated to God and his honour know that he will not be mocked. 3. He put an affront upon God himself, and bade defiance to his deity; for they drank wine, and praised the gods of gold and silver, Dan 5:4. They gave that glory to images, the work of their own hands and creatures of their own fancy, which is due to the true and living God only. They praised them either with sacrifices offered to them or with songs sung in honour of them. When their heads were giddy, and their hearts merry, with wine, they were in the fittest frame to praise the gods of gold and silver, wood and stone; for one would think that men in their senses, who had the command of a clear and sober thought, could not be guilty of so gross an absurdity; they must be intoxicated ere they could be so infatuated. Drunken worshippers, who are not men, but beasts, are the most proper for the service of dunghill deities, that are not gods, but devils. They have erred through wine, Isa 27:7. They drank wine, and praised their idol-gods, as if they had been the founders of their feast and the givers of all good things to them. Or, when they were drinking wine, they praised their gods by drinking healths to them; and the king drank wine before them (Dan 5:1), that is, he began the health, first to this god, and then to the other, till they went through the bead-roll or farrago of them, those of wood and stone not excepted. Note, Immorality and impiety, vice and profaneness, strengthen the hands and advance the interests one of another. Drunken frolics were an introduction to idolatry, and then idolatrous healths were a shoeing-horn to further drunkenness.
II. See how God affrighted the king, and struck a terror upon him. Belshazzar and his lords are in the midst of their revels, the cups going round apace, and all upon the merry pin, drinking confusion, it may be, to Cyrus and his army, and roaring out huzzas, in confidence of the speedy raising of the siege; but the hour had come when that must be fulfilled which had been long ago said of the king of Babylon, when his city should be besieged by the Persians and Medes, Isa 21:2-4. The night of my pleasures has he turned into fear to me. The mirth of this ball at court must be spoiled, and a damp cast upon their jollity, though the king himself be master of the revels; immediately, when God speaks the word, we have him and all his guests in the utmost confusion, and the end of their mirth is heaviness. 1. There appear the fingers of a man's hand writing on the plaster of the wall, before the king's face (Dan 5:5), "the angel Gabriel," say the rabbin, "directing these fingers and writing by them." "That divine hand" (says a rabbi of our own, Dr. Lightfoot) "that had written the two tables for a law to his people now writes the doom of Babel and Belshazzar upon the wall." Here was nothing sent to frighten them which made a noise, or threatened their lives, no claps of thunder nor flashes of lightning, no destroying angel with his sword drawn in his hand, only a pen in the hand, writing upon the wall, over-against the candlestick, where they might all see it by the light of their own candle. Note, God's written word is sufficient to put the proudest boldest sinners into a fright, when he is pleased to give it the setting on. The king saw the part of the hand that wrote, but saw not the person whose hand it was, which made the thing more frightful. Note, What we see of God, the part of the hand that writes in the book of the creatures and the book of the scriptures (Lo, these are parts of his ways, Job 26:14), may serve to possess us with awful thoughts concerning that of God which we do not see. If this be the finger of God, what is his arm made bare? And what is he? 2. The king is immediately seized with a panic fear (Dan 5:6): His countenance was changed (his colour went and came); the joints of his loins were loosed, so that he had no strength in them, but was struck with a pain in his back, as is usual in a great fright; his knees smote one against another, so violently did he tremble like an aspen leaf. But what was the matter? Why is he in such a fright? He perceives not what is written, and how does he know but it may be some happy presage of deliverance to him and to his kingdom? But the business was his thoughts troubled him; his own guilty conscience flew in his face, and told him that he had no reason to expect any good news from Heaven, and that the hand of an angel could write nothing but terror to him. He that knew himself liable to the justice of God immediately concluded this to be an arrest in his name, a summons to appear before him. Note, God can soon awaken the most secure and make the heart of the stoutest sinner to tremble; and there needs no more to do it than to let loose his own thoughts upon him; they will soon play the tyrant, and give him trouble enough. 3. The wise men of Babylon are immediately called in, to see what they can make of this writing upon the wall, Dan 5:7. The king cried aloud, as one in haste, as one in earnest, to bring the whole college of magicians, to try if they can read this writing, and show the interpretation of it; for the king and all his lords cannot pretend to it, it is out of their sphere. The study of divine revelation (such as they had, or thought they had) and converse with the world of spirits were by the heathen confined to one profession, and no other meddled with it; but what is written to us by the finger of God is legible to all; whoever will may read the mind of God in the scriptures. To engage these wise men to exert the utmost of their skill in this matter, and provoke them to an emulation in the attempt, he promised that whoever would give him a satisfactory account of this writing should be dignified with the highest honours of the court. He knew what these pretenders to wisdom aimed at, and what would please them, and therefore promised them a scarlet robe and a gold chain, glorious things in the eyes of those that know no better. Nay, he should be primus par regni - chief minister of state, the third ruler in the kingdom, next to the king and his heir apparent. 4. The king is disappointed in his expectations from them; they can none of them read the writing, much less interpret it (Dan 5:8), which increases the king's confusion, Dan 5:9. He likes the thing yet worse and worse, and fears that mischief is towards him. His lords also, that had been partners with him in his jollity, are now sharers with him in his terrors; they also were astonished at their wits' end; and neither their numbers nor their refreshment by wine would serve to keep up their spirits. The reason why the wise men could not read the writing was not because it was written in any language or characters unknown to them, but God either cast a mist before their eyes or put such confusion upon their spirits that they could not read it, that the honour of expounding this mystical writing might be reserved for Daniel. Note, The terror of an awakened convinced conscience may justly be increased by the utter insufficiency of all creatures to give it ease or satisfaction.

10–29. Here is, I. The information given to the king, by the queen-mother, concerning Daniel, how fit he was to be consulted in this difficult case. It is supposed that this queen was the widow of Evil-Merodach, and was that famous Nitocris whom Herodotus mentions as a woman of extraordinary prudence. She was not present at the feast, as the king's wives and concubines were (Dan 5:2); it was not agreeable to her age and gravity to keep a merry night. But, tidings of the fright which the king and his lords were put into being brought to her apartment, she came herself to the banqueting-house, to recommend to the king a physician for his melancholy. She entreated him not to be discouraged by the insufficiency of his wise men to solve this riddle, for that there was a man in his kingdom that had more than once helped his grandfather at such a dead lift, and, no doubt, could help him, Dan 5:11, Dan 5:12. She could not undertake to read the writing herself, but directed him to one that could; let Daniel be called now, who should have been called first. Now observe, 1. The high character she gives of Daniel: He is a man in whom is the spirit of the holy gods, who has something in him more than human, not only the spirit of a man, which, in all, is the candle of the Lord, but a divine spirit. According to the language of her country and religion, she could not give a higher encomium of any man; she speaks honourably of him as a man that had, (1.) An admirably good head: Light, and understanding, and wisdom, like the wisdom of the gods, were found in him. Such an insight had he into things secret, and such a foresight of things to come, that it was evident he was divinely inspired; he had knowledge and understanding beyond all the other wise men for interpreting dreams, explaining enigmas or hard sentences, untying knots, and resolving doubts. Solomon had a wonderful sagacity of this kind; but it should seem that in these things Daniel had more of an immediate divine direction. Behold, a greater than Solomon himself is here. Yet what was the wisdom of them both compared with the treasures of wisdom hidden in Christ? (2.) He had an admirably good heart: An excellent spirit was found in him, which was a great ornament to his wisdom and knowledge, and qualified him to receive that gift; for God gives to a man that is good in his sight wisdom, and knowledge, and joy. He was of a humble, holy, heavenly spirit, had a devout and gracious spirit, a spirit of zeal for the glory of God and the good of men. This was indeed an excellent spirit. 2. The account she gives of the respect that Nebuchadnezzar had for him; he was much in his favour, and was preferred by him: "The king thy father" (that is, thy grandfather, but even to many generations Nebuchadnezzar might well be called the father of that royal family, for he it was that raised it to such a pitch of grandeur), "the king, I say, thy father, made him master of the magicians." Perhaps Belshazzar had sometimes, in his pride, spoken slightly of Nebuchadnezzar, and his politics, and the methods of his government, and the ministers he employed, and thought himself wiser than he; and therefore his mother harps upon that. "The king, I say, thy father, to whose good management all thou hast owing, he pronounced him chief of, and gave him dominion over, all the wise men of Babylon, and named him Belteshazzar, according to the name of his god, thinking thereby to put honour upon him;" but Daniel, by constantly making use of his Jewish name himself (which he resolved to keep, in token of his faithful adherence to his religion), had worn out that name; only the queen-dowager remembered it, otherwise he was generally called Daniel. Note, It is a very good office to revive the remembrance of the good services of worthy men, who are themselves modest, and willing that they should be forgotten. 3. The motion she makes concerning him: Let Daniel be called, and he will show the interpretation. By this it appears that Daniel was now forgotten at court. Belshazzar was a stranger to him, knew not that he had such a jewel in his kingdom. With the new king there came in a new ministry, and the old one was laid aside. Note, There are a great many valuable men, and such as might be made very useful, that lie long buried in obscurity, and some that have done eminent services that live to be overlooked and taken no notice of; but, whatever men are, God is not unrighteous to forget the services done to his kingdom. Daniel, being turned out of his place, lived privately, and sought not any opportunity to come into notice again; yet he lived near the court and within call, though Babylon was now besieged, that he might be ready, if there were occasion, to do any good office, by what interest he had among the great ones, for the children of his people. But Providence so ordered it that now, just at the fall of that monarchy, he should by the queen's means be brought to court again, that he might lie there ready for preferment in the ensuing government. Thus do the righteous shine forth out of obscurity, and before honour is humility.
II. The introducing of Daniel to the king, and his request to him to read and expound the writing. Daniel was brought in before the king, Dan 5:13. He was now nearly ninety years of age, so that his years, and honours, and former preferments, might have entitled him to a free admission into the king's presence; yet he was willing to be conducted in, as a stranger, by the master of the ceremonies. Note, 1. The king asks, with an air of haughtiness: Art thou that Daniel who art of the children of the captivity? Being a Jew, and a captive, he was loth to be beholden to him if he could help it. 2. He tells him what an encomium he had heard of him (Dan 5:14), that the spirit of the gods was in him; and he had sent for him to try whether he deserved so high a character or no. 3. He acknowledges that all the wise men of Babylon were baffled; they could not read this writing, nor show the interpretation, Dan 5:16. But, 4. He promises him the same rewards that he had promised them if he would do it, Dan 5:16. It was strange that the magicians, when now, and in Nebuchadnezzar's time, once and again, they were nonplussed, did not attempt something to save their credit; if they had with a good assurance said, "This is the meaning of such a dream, such a writing," who could disprove them? But God so ordered it that they had nothing at all to say, as, when Christ was born, the heathen oracles were struck dumb.
III. The interpretation which Daniel gave of these mystic characters, which was so far from easing the king of his fears that we may suppose it increased them rather. Daniel was now in years, and Belshazzar was young; and therefore he seems to take a greater liberty of dealing plainly and roundly with him than he had done upon the like occasions with Nebuchadnezzar. In reproving any man, especially great men, there is need of wisdom to consider all circumstances; for they are the reproofs of instruction that are the way of life. In Daniel's discourse here,
1. He undertakes to read the writing which gave them this alarm, and to show them the interpretation of it, Dan 5:17. He slights the offer he made him of rewards, is not pleased that it was mentioned, for he is not one of those that divine for money; what gratuities Nebuchadnezzar gave him afterwards he gladly accepted, but he scorned to bargain for them, or to read the writing to the king for and in consideration of such and such honours promised him. No: "Let thy gifts be to thyself, for they will not be long thine, and give thy fee to another, to any of the wise men whom thou wouldst have most wished to earn it; I value it not." Daniel sees his kingdom now at its last gasp, and therefore looks with contempt upon his gifts and rewards. And thus should we despise all the gifts and rewards that this world can give did we see, as we may by faith, its final period hastening on. Let it give its perishing gifts to another; there are better gifts which we have our eyes and hearts upon; but let us do our duty in the world, do it all the real service we can, read God's writing to it in a profession of religion, and by an agreeable conversation make known the interpretation of it, and then trust God for his gifts, his rewards, in comparison with which all the world can give is mere trash and trifles.
2. He largely recounts to the king God's dealings with his father Nebuchadnezzar, which were intended for instruction and warning to him, Dan 5:18, Dan 5:21. This is not intended for a flourish or an amusement, but is a necessary preliminary to the interpretation of the writing. Note, That we may understand aright what God is doing with us, it is of use to us to review what he has done with others.
(1.) He describes the great dignity and power to which the divine Providence had advanced Nebuchadnezzar, Dan 5:18, Dan 5:19. He had a kingdom, and majesty, and glory, and honour, for aught we know, above what any heathen prince ever had before him; he thought that he got his glory by his own extraordinary conduct and courage, and ascribed his successes to a projecting active genius of his own; but Daniel tells him who now enjoyed what he had laboured for that it was the most high God, the God of gods and Lord of kings (as Nebuchadnezzar himself had called him), that gave him that kingdom, that vast dominion, that majesty wherewith he presided in the affairs of it, and that glory and honour which by his prosperous management he acquired. Note, Whatever degree of outward prosperity any arrive at, they must own that it is of God's giving, not their own getting. Let it never be said, My might, and the power of my hand, have gotten me this wealth, this preferment; but let it always be remembered that it is God that gives men power to get wealth, and gives success to their endeavours. Now the power which God gave to Nebuchadnezzar is here described to be very great in respect both of ability and of authority. [1.] His ability was so strong that it was irresistible; such was the majesty that God gave him, so numerous were the forces he had at command, and such an admirable dexterity he had at commanding them, that, which way soever his sword turned, it prospered. He could captivate and subdue nations by threatening them, without striking a stroke, for all people trembled and feared before him, and would compound with him for their lives upon any terms. See what force is, and what the fear of it does. It is that by which the brutal part of the world, even of the world of mankind, both governs and is governed. [2.] His authority was so absolute that it was uncontrollable. The power which was allowed him, which descended upon him, or which, at least, he assumed, was without contradiction, was absolute and despotic, none shared with him either in the legislative or in the executive part of it. In dispensing punishments he condemned or acquitted at pleasure: Whom he would he slew, and whom he would he saved alive, though both were equally innocent or equally guilty. The jus vitae et necis - the power of life and death was entirely in his hand. In dispensing rewards he granted or denied preferment at pleasure: Whom he would he set up, and whom he would he put down, merely for a humour, and without giving a reason so much as to himself; but it is all ex mero motu - of his own good pleasure, and stat pro ratione voluntas - his will stands for a reason. Such was the constitution of the eastern monarchies, such the manner of their kings.
(2.) He sets before him the sins which Nebuchadnezzar had been guilty of, whereby he had provoked God against him. [1.] He behaved insultingly towards those that were under him, and grew tyrannical and oppressive. The description given of his power intimates his abuse of his power, and that he was directed in what he did by humour and passion, not by reason and equity; so that he often condemned the innocent and acquitted the guilty, both which are an abomination to the Lord. He deposed men of merit and preferred unworthy men, to the great detriment of the public, and for this he was accountable to the most high God, that gave him his power. Note, It is a very hard and rare thing for men to have an absolute arbitrary power, and not to make an ill use of it. Camden has a distich of Giraldus, wherein he speaks of it as a rare instance, concerning our king Henry II of England, that never any man had so much power and did so little hurt with it.
Glorior hoc uno, quod nunquam vidimus unum,
Nec potuisse magis, nec nocuisse minus -
Of him I can say, exulting, that with the same power
to do harm no one was ever more inoffensive.
But that was not all. [2.] He behaved insolently towards the God above him, and grew proud and haughty (Dan 5:20): His heart was lifted up, and there his sin and ruin began; his mind was hardened in pride, hardened against the commands of God and his judgments; he was willful and obstinate, and neither the word of God nor his rod made any lasting impression upon him. Note, Pride is a sin that hardens the heart in all other sin and renders the means of repentance and reformation ineffectual.
(3.) He reminds him of the judgments of God that were brought upon him for his pride and obstinacy, how he was deprived of his reason, and so deposed from his kingly throne (Dan 5:20), driven from among men, to dwell with the wild asses, Dan 5:21. He that would not govern his subjects by rules of reason had not reason sufficient for the government himself. Note, Justly does God deprive men of their reason when they become unreasonable and will not use it, and of their power when they become oppressive and use it ill. He continued like a brute till he knew and embraced that first principle of religion, That the most high God rules. And it is rather by religion than reason that man is distinguished from, and dignified above, the beasts; and it is more his honour to be a subject to the supreme Creator than to be lord of the inferior creatures. Note, Kings must know, or shall be made to know, that the most high God rules in their kingdoms (that is an imperium in imperio - an empire within an empire, not to be excepted against), and that he appoints over them whomsoever he will. As he makes heirs, so he makes princes.
3. In God's name, he exhibits articles of impeachment against Belshazzar. Before he reads him his doom, from the hand-writing on the wall, he shows him his crime, that God may be justified when he speaks, and clear when he judges. Now that which he lays to his charge is, (1.) That he had not taken warning by the judgments of God upon his father (Dan 5:22): Thou his son, O Belshazzar! hast not humbled thy heart, though thou knewest all this. Note, It is a great offence to God if our hearts be not humbled before him to comply both with his precepts and with his providences, humbled by repentance, obedience, and patience; nay, he expects from the greatest of men that their hearts should be humbled before him, by an acknowledgment that, great as they are, to him they are accountable. And it is a great aggravation of the unhumbledness of our hearts when we know enough to humble them but do not consider and improve it, particularly when we know how others have been broken that would not bend, how others have fallen that would not stoop, and yet we continue stiff and inflexible. It makes the sin of children the more heinous if they tread in the steps of their parents' wickedness, though they have seen how dearly it has cost them, and how pernicious the consequences of it have been. Do we know this, do we know all this, and yet are we not humbled? (2.) That he had affronted God more impudently than Nebuchadnezzar himself had done, witness the revels of this very night, in the midst of which he was seized with this horror (Dan 5:23): "Thou hast lifted up thyself against the Lord of heaven, hast swelled with rage against him, and taken up arms against his crown and dignity, in this particular instance, that thou hast profaned the vessels of his house, and made the utensils of his sanctuary instruments of thy iniquity, and, in an actual designed contempt of him, hast praised the gods of silver and gold, which see not, nor hear, nor know anything, as if they were to be preferred before the God that sees, and hears, and knows every thing." Sinners that are resolved to go on in sin are well enough pleased with gods that neither see, nor hear, nor know, for then they may sin securely; but they will find, to their confusion, that though those are the gods they choose those are not the gods they must be judged by, but one to whom all things are naked and open. (3.) That he had not answered the end of his creation and maintenance: The God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified. This is a general charge, which stands good against us all; let us consider how we shall answer it. Observe, [1.] Our dependence upon God as our creator, preserver, benefactor, owner, and ruler; not only from his hand our breath was at first, but in his hand our breath is still; it is he that holds our souls in life, and, if he take away our breath, we die. Our times being in his hand, so is our breath, by which our times are measured. In him we live, and move, and have our being; we live by him, live upon him, and cannot live without him. The way of man is not in himself, not at his own command, at his own disposal, but his are all our ways; for our hearts are in his hand, and so are the hearts of all men, even of kings, who seem to act most as free-agents. [2.] Our duty to God, in consideration of this dependence; we ought to glorify him, to devote ourselves to his honour and employ ourselves in his service, to make it our care to please him and our business to praise him. [3.] Our default in this duty, notwithstanding that dependence; we have not done it; for we have all sinned, and come short of the glory of God. This is the indictment against Belshazzar; there needs no proof, it is made good by the notorious evidence of the fact, and his own conscience cannot but plead guilty to it. And therefore,
4. He now proceeds to read the sentence, as he found it written upon the wall: "Then" (says Daniel) "when thou hast come to such a height of impiety as thus to trample upon the most sacred things, then when thou wast in the midst of thy sacrilegious idolatrous feast, then was the part of the hand, the writing fingers, sent from him, from that God whom thou didst so daringly affront, and who had borne so long with thee, but would bear no longer; he sent them, and this writing, thou now seest, was written, Dan 5:24. It is he that now writes bitter things against thee, and makes thee to possess thy iniquities," Job 13:26. Note, As the sin of sinners is written in the book of God's omniscience, so the doom of sinners is written in the book of God's law; and the day is coming when those books shall be opened, and they shall be judged by them. Now the writing was, Mene, Mene, Tekel, Upharsin, Dan 5:25. It is well that we have an authentic exposition of these words annexed, else we could make little of them, so concise are they; the signification of them is, He has numbered, he has weighed, and they divide. The Chaldean wise men, because they knew not that there is but one God only, could not understand who this He should be, and for that reason (some think) the writing puzzled them. (1.) Mene; that is repeated, for the thing is certain - Mene, mene; that signifies, both in Hebrew and Chaldee, He has numbered and finished, which Daniel explains thus (Dan 5:26): "God has numbered thy kingdom, the years and days of the continuance of it; these were numbered in the counsel of God, and now they are finished; the term has expired for and during which thou wast to hold it, and now it must be surrendered. Here is an end of thy kingdom." (2.) Tekel; that signifies, in Chaldee, Thou art weighed, and, in Hebrew, Thou art too light. So Dr. Lightfoot. For this king and his actions are weighed in the just and unerring balances of divine equity. God does as perfectly know his true character as the goldsmith knows the weight of that which he has weighed in the nicest scales. God does not give judgment against him till he has first pondered his actions, and considered the merits of his case. "But thou art found wanting, unworthy to have such a trust lodged in thee, a vain, light, empty man, a man of no weight or consideration." (3.) Upharsin, which should be rendered, and Pharsin, or Peres. Parsin, in Hebrew, signifies the Persians; Paresin, in Chaldee, signifies dividing; Daniel puts both together (Dan 5:28): "Thy kingdom is divided, is rent from thee, and given to the Medes and Persians, as a prey to be divided among them." Now this may, without any force, be applied to the doom of sinners. Mene, Tekel, Peres, may easily be made to signify death, judgment, and hell. At death, the sinner's days are numbered and finished; after death the judgment, when he will be weighed in the balance and found wanting; and after judgment the sinner will be cut asunder, and given as a prey to the devil and his angels. Daniel does not here give Belshazzar such advice and encouragement to repent as he had given Nebuchadnezzar, because he saw the decree had gone forth and he would not be allowed any space to repent.
One would have thought that Belshazzar would be exasperated against Daniel, and, seeing his own case desperate, would be in a rage against him. But he was so far convicted by his own conscience of the reasonableness of all he said that he objected nothing against it; but, on the contrary, gave Daniel the reward he promised him, put on him the scarlet gown and the gold chain, and proclaimed him the third ruler in the kingdom (Dan 5:29), because he would be as good as his word, and because it was not Daniel's fault if the exposition of the hand-writing was not such as he desired. Note, Many show great respect to God's prophets who yet have no regard to his word. Daniel did not value these titles and ensigns of honour, yet would not refuse them, because they were tokens of his prince's good-will: but we have reason to think that he received them with a smile, foreseeing how soon they would all wither with him that bestowed them. They were like Jonah's gourd, which came up in a night and perished in a night, and therefore it was folly for him to be exceedingly glad of them.

30. Here is, 1. The death of the king. Reason enough he had to tremble, for he was just falling into the hands of the king of terrors, Dan 5:30. In that night, when his heart was merry with wine, the besiegers broke into the city, aimed at the palace; there they found the king, and gave him his death's wound. He could not find any place so secret as to conceal him, or so strong as to protect him. Heathen writers speak of Cyrus's taking Babylon by surprise, with the assistance of two deserters that showed him the best way into the city. And it was foretold what a consternation it would be to the court, Jer 51:11, Jer 51:39. Note, Death comes as a snare upon those whose hearts are overcharged with surfeiting and drunkenness. 2. The transferring of the kingdom into other hands. From the head of gold we now descend to the breast and arms of silver. Darius the Mede took the kingdom in partnership with, and by the consent of, Cyrus, who had conquered it, Dan 5:31. They were partners in war and conquest, and so they were in dominion, Dan 6:28. Notice is taken of his age, that he was now sixty-two years old, for which reason Cyrus, who was his nephew, gave him the precedency. Some observe that being now sixty-two years old, in the last year of the captivity, he was born in the eighth year of it, and that was the year when Jeconiah was carried captive and all the nobles, etc. See Kg2 24:13-15. Just at that time when the most fatal stroke was given was a prince born that in process of time should avenge Jerusalem upon Babylon, and heal the wound that was now given. Thus deep are the counsels of God concerning his people, thus kind are his designs towards them.

Adam Clarke

In the commencement of this chapter we are informed how Belshazzar, the grandson of Nebuchadnezzar, when rioting in his palace, and profaning the severed vessels of the temple, Dan 5:1-4, was suddenly terrified with the appearance of the fingers of a man's hand, which wrote a few words on the wall before him, Dan 5:5, Dan 5:6. The wise men and astrologers were immediately called in to show the king the interpretation; but they could not so much as read the writing, because (as Houbigant and others have conjectured) though the words are in the Chaldee tongue, yet they were written in the Samaritan or ancient Hebrew characters, with which the wise men of Babylon were very probably unacquainted, as the Jews were at that time a despised people, and the knowledge of their language not a fashionable attainment, Dan 5:7-9. Daniel, who had been so highly esteemed by Nebuchadnezzar for his superior wisdom, appears to have been altogether unknown to Belshazzar, till the queen (the same who had been the wife of Nebuchadnezzar according to the general opinion, or the queen consort according to others) had informed him, Dan 5:10-12. Upon the queen's recommendation, Daniel is called in, Dan 5:13-16; who boldly tells this despotic king, that as he had not benefited by the judgments inflicted on his grandfather, but gave himself up to pride and profanity, and had added to his other sins an utter contempt for the God of the Jews by drinking wine out of the sacred vessels of Jehovah in honor of his idols, Dan 5:17-23; the Supreme Being, the Ruler of heaven and earth, had written his condemnation in three words, Mene, Tekel, Peres, Dan 5:24, Dan 5:25; the first of which is repeated in the copies containing the Chaldean original; but all the ancient Versions, except the Syriac, are without this repetition. Daniel then gives the king and his lords the fearful import of the writing, viz., that the period allotted for the duration of the Chaldean empire was now completed, (see Jer 25:12-14), and that the kingdom was about to be transferred to the Medes and Persians, Dan 5:26-28. However unwelcome such an interpretation must have been to Belshazzar, yet the monarch, overwhelmed with its clearness and certainty, commanded the prophet to be honored, Dan 5:29. And that very night the prediction was fulfilled, for the king was slain, Dan 5:30, and the city taken by the Medes and Persians, Dan 5:31. This great event was also predicted by Isaiah and Jeremiah; and the manner in which it was accomplished is recorded by Herodotus and Xenophon.

1. Belshazzar the king made a great feast - This chapter is out of its place, and should come in after the seventh and eighth. There are difficulties in the chronology. After the death of Nebuchadnezzar, Evil-merodach his son ascended the throne of Babylon. Having reigned about two years, he was slain by his brother-in-law, Neriglissar. He reigned four years, and was succeeded by his son Laborosoarchod, who reigned only nine months. At his death Belshazzar the son of Evil-merodach, was raised to the throne, and reigned seventeen years, and was slain, as we read here, by Cyrus, who surprised and took the city on the night of this festivity. This is the chronology on which Archbishop Usher, and other learned chronologists, agree; but the Scripture mentions only Nebuchadnezzar, Evil-merodach, and Belshazzar, by name; and Jeremiah, Jer 27:7, expressly says, "All nations shall serve him (Nebuchadnezzar), and his son (Evil-merodach), and his son's son (Belshazzar), until the very time of his land come;" i.e., till the time in which the empire should be seized by Cyrus. Here there is no mention of Neriglissar nor Laborosoarchod; but as they were usurpers, they might have been purposely passed by. But there remains one difficulty still: Belshazzar is expressly called the son of Nebuchadnezzar by the queen mother, Jer 27:11 : "There is a man in thy kingdom, in whom is the spirit of the holy gods: and in the days of Thy Father light and understanding and wisdom, like the wisdom of the gods, was found in him: whom the king Nebuchadnezzar Thy Father, the king, I say, thy father, made master of the magicians." The solution of this difficulty is, that in Scripture the name of son is indifferently given to sons and grandsons, and even to great grandsons. And perhaps the repetition in the above verse may imply this: "The king, Nebuchadnezzar thy father, the king thy father." The king thy father's father, and consequently thy grandfather. If it have not some such meaning as this, it must be considered an idle repetition. As to the two other kings, Neriglissar and Laborosoarchod, mentioned by Josephus and Berosus, and by whom the chronology is so much puzzled, they might have been some petty kings, or viceroys, or satraps, who affected the kingdom, and produced disturbances, one for four years, and the other for nine months; and would in consequence not be acknowledged in the Babylonish chronology, nor by the sacred writers, any more than finally unsuccessful rebels are numbered among the kings of those nations which they have disturbed. I believe the only sovereigns we can acknowledge here are the following:
1. Nabopolassar;
2. Nebuchadnezzar;
3. Evil-merodach
4. Belshazzar; and with this last the Chaldean empire ended.
To a thousand of his lords - Perhaps this means lords or satraps, that were each over one thousand men. But we learn from antiquity that the Persian kings were very profuse in their entertainments; but it does not follow that the Chaldeans were so too. Besides, one thousand lords and their appropriate attendants would have been very inconvenient in a nocturnal assembly. The text, however, supports the common translation. Literally, "Belshazzar the king made bread for his lords a thousand; and against the thousand he drank wine." That is, say some, he was a very great drinker.

2–3. Whiles he tasted the wine - He relished it, got heated by it, and when Wine got fully in, Wit went wholly out; and in consequence he acted the profane part of which we immediately read.

4. And praised the gods of gold - They had gods of all sorts, and of all metals; with wooden gods, and stone gods, beside!

5. Fingers of a man's hand - The fingers were collected about the style or pen as in the act of writing.

6. The king's countenance was changed - Here is a very natural description of fear and terror.
1. The face grows pale;
2. The mind becomes greatly agitated;
3. Pains seize on the lower part of the back and kidneys;
4. A universal tremor takes place, so that the knees smite against each other;
5. And lastly, either a syncope takes place, or the cry of distress is uttered, Dan 5:7 : "The king cried."

7. Whosoever shall read this writing - He knew it must be some awful portent, and wished to know what.

8–9. They could not read the writing - Because it was in the pure Hebrew, not the Chaldean character. See below.

10. The queen - came - This is generally allowed to have been the widow of Nebuchadnezzar; if so, she was the queen Amiyt, daughter of Astyages, sister of Darius the Mede, and aunt of Cyrus, according to Polyhistor, cited by Cedrenus. See Calmet. Others think that Nitocris was the person who is said to be queen when Cyrus took the city; and is stated to have been a lady of eminent wisdom and discretion, and to have had the chief direction of the public affairs. She was the mother of Labynithus; and, if this be the same as Belshazzar, she must be the person here introduced.

11–15. Nebuchadnezzar thy father - See the note on Dan 5:1 (note).

16. Dissolve doubts - Untie knots - unbind what is bound. An expression used in the east to signify a judge of eminent wisdom and skill.

17. Let thy gifts be to thyself - They could be of little use to any, as the city was in a few hours to be taken and pillaged.

18. Nebuchadnezzar thy father - Or grandfather, as the margin reads, Dan 5:2. See the notes on Dan 5:1 (note).

19. Whom he would he slew - The genuine character of a despot, whose will is the only rule of his conduct.

20–21. He was deposed from his kingly throne - Became insane; and the reins of government were taken out of his hands.

22. Hast not humbled thine heart - These judgments and mercies have had no good effect upon thee.

23. But hast lifted up thyself against the Lord - And the highest evidence of this rebellion was, the profaning the sacred vessels of the Lord's house.

24. Then was the part of the hand sent - This was the filling up of the cup of thy iniquity; this last act made thee ripe for destruction.

25–28. And this is the writing - Had the words been written in the Chaldean character, every wise man there, every one that could read the alphabet of his own language, could have read and interpreted them. Let it be observed, -
1. That the character which we now call Hebrew is the Chaldean character.
2. That the true Hebrew character is that which we call the Samaritan.
3. Daniel could easily read this, for it was the character used by the Jews previously to the Babylonish captivity.
4. It appears that it was simply on account of the strangeness of the character that the Chaldeans could not read it.
I shall set down the words in both characters, by which the least learned reader may see that it was quite possible that one might be well known, while the other might be unintelligible.
In ancient times, no doubt, these letters differed more from each other than they appear to do now; for we know that the Samaritan on ancient coins, though radically the same, differs very much from that now used in printing.
It should be observed, that each word stands for a short sentence; מנא mene signifies Numeration; תקל tekel, Weighing; and פרש peres, Division. And so the Arabic translates them mokeeson, measured; mewzonon, weighed; mokesoomon, divided. All the ancient Versions, except the Syriac, read the words simply Mene, Tekel, Phares, as they are explained in the following verses; without the repetition of Mene, and without the conjunction ו vau and plural termination, ין in, in Peres.

29. Clothed Daniel with scarlet - ארגונא argevana, more probably with purple. The gold chain about the neck was an emblem of magisterial authority. It is often thus mentioned in Scripture.

30. In that night was Belshazzar - slain - Xenophon says, he was dispatched by two lords, Gadatas and Gobrias, who went over to Cyrus, to avenge themselves of certain wrongs which Belshazzar had done them. We have already seen that Cyrus entered the city by the bed of the Euphrates, which he had emptied, by cutting a channel for the waters, and directing them into the marshy country.

31. Darius the Median took the kingdom - This is supposed to be the same as Cyaxares, son of Astyages and maternal uncle of Cyrus, to whom he gave the throne of Babylon, after himself had had the honor of taking the city.
Daniel speaks nothing of the war that raged between the Babylonians and the Medes; but Isaiah speaks particularly of it, chap. 13, 14, 45, Isa 46:1-13, Isa 47:1-15.; and so does Jeremiah, chap. 50, 51. I need not add, that it is largely spoken of by profane authors. The Medes and Persians were confederates in the war; the former under Darius, the latter under Cyrus. Both princes are supposed to have been present at the taking of this city. Mandane, daughter of Astyages, was mother of Cyrus, and sister to Cyaxares.

John Gill

INTRODUCTION TO DANIEL 5

This chapter gives an account of a feast made by King Belshazzar, attended with drunkenness, idolatry, and profanation of the vessels taken out of the temple at Jerusalem, Dan 5:1, and of the displeasure of God, signified by a handwriting on the wall, which terrified the king, and caused him to send in haste for the astrologers, &c. to read and interpret it, but they could not, Dan 5:5, in this distress, which appeared in the countenances of him and his nobles, the queen mother advises him to send for Daniel, of whom she gives a great encomium, Dan 5:9, upon which he was brought in to the king, and promised a great reward to read and interpret the writing; the reward he slighted, but promised to read and interpret the writing, Dan 5:13 and after putting him in mind of what had befallen his grandfather Nebuchadnezzar, and charging him with pride, idolatry, and profanation of the vessels of the Lord, Dan 5:18 reads and interprets the writing to him Dan 5:24, when he had honour done him, and was preferred in the government, Dan 5:29 and the chapter is concluded with an account of the immediate accomplishment of ancient prophecies, and of this handwriting, in the slaying of the king of Babylon, in the dissolution of the Babylonish monarchy, and the possession of it by Darius the Mede, Dan 5:30.

1. Belshazzar the king made a great feast,.... This king was not the immediate successor of Nebuchadnezzar, but Evilmerodach, Jer 52:31, who, according to Ptolemy's canon, reigned two years; then followed Neriglissar, his sister's husband, by whom he was slain, and who usurped the throne, and reigned four years; he died in the beginning of his fourth year, and left a son called Laborosoarchod, who reigned but nine months, which are placed by Ptolemy to his father's reign, and therefore he himself is not mentioned in the canon; and then followed this king, who by Ptolemy is called Nabonadius; by Berosus, Nabonnedus (t) by Abydenus (u), Nabannidochus; by Herodotus (w), Labynitus; and by Josephus (x), Naboandelus, who, according to him, is the same with Belshazzar; whom some confound with the son of Neriglissar; others take him to be the same with Evilmerodach, because he here immediately follows Nebuchadnezzar, and is called his son, Dan 5:11, and others that he was a younger brother, so Jarchi and Theodoret; but the truth is, that he was the son of Evilmerodach, and grandson of Nebuchadnezzar, which agrees with the prophecy in Jer 27:7, for though Nebuchadnezzar is called his father, and he his son, Dan 5:2 this is said after the manner of the eastern nations, who used to call ancestors fathers, and their more remote posterity sons. He had his name Belshazzar from the idol Bel, and may be rendered, "Bel's treasurer": though, according to Saadiah, the word signifies "a searcher of treasures", of his ancestors, or of the house of God. Hillerus translates it, "Bel hath hidden". This king

made a great feast; or "bread" (y), which is put for all provisions; it was great, both on account of plenty of food, variety of dishes, and number of guests, and those of the highest rank and quality. On what account this feast was made is not easy to say; whether out of contempt of Cyrus and his army, by whom he was now besieged, and to show that he thought himself quite safe and secure in a city so well walled and fortified, and having in it such vast quantities of provision; or whether it was on account of a victory he had obtained that morning over the Medes and Persians, as Josephus Ben Gorion (z) relates; and therefore in the evening treated his thousand lords, who had been engaged in battle with him, and behaved well: though it seems to have been an anniversary feast; since, according to Xenophon and Herodotus, Cyrus knew of it before hand; either on account of the king's birthday, or in honour to his gods, particularly Shach, which was called the Sachaenan feast; See Gill on Jer 25:26, Jer 51:41 which seems most likely, since these were praised at this time, and the vessels of the temple of God at Jerusalem profaned, Dan 5:2, this feast was prophesied of by Isaiah, Isa 21:5 and by Jeremiah, Jer 51:39, it had its name from Shach, one of their deities, of which See Gill on Dan 1:4, Dan 1:7 the same with Belus or the sun. The feasts kept in honour of it were much like the Saturnalia of the Romans, or the Purim of the Jews; and were kept eleven days together, in which everyone did as he pleased, no order and decorum being observed; and, for five of those days especially, there was no difference between master and servant, yea, the latter had the government of the former; and they spent day and night in dancing and drinking, and in all excess of riot and revelling (a); and in such like manner the Babylonians were indulging themselves, when their city was taken by Cyrus, as the above writers assert (b); and from the knowledge Cyrus had of it, it appears to be a stated feast, and very probably on the above account. According to Strabo (c), there was a feast of this name among the Persians, which was celebrated in honour of the goddess Anais, Diana, or the moon; and at whose altar they placed together Amanus and Anandratus, Persian demons; and appointed a solemn convention once a year, called Saca. Some say the occasion of it was this; that Cyrus making an expedition against the Sacse, a people in Scythia, pretended a flight, and left his tents full of all provisions, and especially wine, which they finding, filled themselves with it; when he returning upon them, finding some overcome with wine and stupefied, others overwhelmed with sleep, and others dancing and behaving in a bacchanalian way, they fell into his hands, and almost all of them perished; and taking this victory to be from the gods, he consecrated that day to the god of his country, and called it Sacaea; and wherever there was a temple of this deity, there was appointed a bacchanalian feast, in which men, and women appeared night and day in a Scythian habit, drinking together, and behaving to one another in a jocose and lascivious manner; but this could not be the feast now observed at Babylon, though it is very probable it was something of the like nature, and observed in much the same manner. And was made "to a thousand of his lords"; his nobles, the peers of his realm, governors of provinces, &c.; such a number of guests Ptolemy king of Egypt feasted at one time of Pompey's army, as Pliny from Varro relates (d); but Alexander far exceeded, who at a wedding had nine (some say ten) thousand at his tables, and gave to everyone a cup of gold, to offer wine in honour of the gods (e); and Pliny reports (f) of one Pythius Bythinus, who entertained the whole army of Xerxes with a feast, even seven hundred and eighty eight thousand men.

And drank wine before the thousand; not that he strove with them who should drink most, or drank to everyone of them separately, and so a thousand cups, as Jacchiades suggests; but he drank in the presence of them, to show his condescension and familiarity; this being, as Aben Ezra observes, contrary to the custom of kings, especially of the eastern nations, who were seldom seen in public. This feast was kept in a large house or hall, as Josephus (g) says, afterwards called the banqueting house, Dan 5:10.

(t) Apud Joseph. contr. Apion. l. 1. (u) Apud Euseb. Evangel. l. 9. c. 41. p. 457. (w) Clio, sive l. 1. c. 188. (x) Antiqu. l. 10. c. 11. sect. 2. (y) "panem", Montanus, Piscator. All food is called bread, Jarchi in Lev. xxi. 17. (z) Hist. Hebr. l. 1. c. 5. p. 24. (a) Athenaei Deipnosophist. l. 14. c. 10. ex Beroso & Ctesia. (b) Xenophon. Cyropaedia, l. 7. c. 23. Herodot. Clio, sive l. 1. c. 191. (c) Geograph. l. 11. p. 352, 353. (d) Nat. Hist. l. 33. c. 10. (e) Plutarch. in Vit. Alexand. (f) Ut supra. (Nat. Hist. l. 33. c. 10.) (g) Antiqu. l. 10. c. 11. sect. 2.

2. Belshazzar, while he tasted the wine,.... As he was drinking his cups, and delighted with the taste of the wine, and got merry with it: or, "by the advice of the wine" (h), as Aben Ezra and Jarchi interpret it, by a personification; as if that dictated to him, and put him upon doing what follows; and which often puts both foolish and wicked things into the heads of men, and upon doing them: then he

commanded to bring the golden and silver vessels, which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; what these vessels were, and the number of them, we learn from the delivery of them afterwards to the prince of Judah by Cyrus, Ezr 1:9, these were put into the temple of Bel by Nebuchadnezzar, Dan 1:2 and from thence they were now ordered to be brought to the king's palace, and to the apartment where he and his nobles were drinking:

that the king, and his princes, his wives, and his concubines, might drink therein; Saadiah says, this day the seventy years' captivity ended; and so, in contempt of the promise and prophecy of it, he ordered the vessels to be brought out and drank in, to show that in vain the Jews expected redemption from it.

(h) "vino dictante", Tigurine version.

3. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem,.... That is, the servants to whom the orders were given fetched them from the temple of Bel, and brought them to the king's house; and though only mention is made of golden vessels, yet no doubt the silver ones were also brought, according to the king's command:

and the king, and his princes, his wives, and his concubines, drank in them; by which they were profaned, being dedicated to holy uses, but now put to common use, and that by such impious persons; and who did it, not on account of the value and antiquity of these vessels, and in admiration of them, and to the honour of their festival; but in contempt of them, and in a profane and scurrilous way, as follows:

4. They drunk wine,.... That is, out of the vessels of the temple at Jerusalem, and perhaps till they were drunk:

and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone; for they had gods of all these materials; See Gill on Dan 1:2, and these they praised by offering sacrifices unto them; or rather by singing songs, and drinking healths, and by ascribing all their victories over the nations of the world to them; as that by their means they had got such large dominions, and such great wealth and treasures, and particularly these vessels of gold and silver; and so insulted and triumphed over the God of Israel, and defied the prophecies and promises of the deliverance of them that went under his name.

5. In the same hour came forth fingers of a man's hand, &c. From heaven, as Jarchi; or they came forth as if they came out of the wall: this was done by the power of God, though it might be by the intervention or means of an angel; so Josephus Ben Gorion (i) says, that an angel came and wrote what follows; and Saadiah says it was Gabriel, called a man, Dan 11:21, but this is conjecture; however, at the very time the king and his nobles were feasting and revelling, praising their idols, and reproaching the God of Israel, this wonderful phenomenon appeared:

and wrote over against the candlestick, upon the plaster of the wall of the king's palace; this candlestick was either upon the table, as Saadiah; or affixed to the wall, or hung as a chandelier in the midst of the hall; or, be it where it will, right over against it this hand appeared, and wrote, that, by the light of it, it might be clearly and distinctly seen: though Gussetius (k) thinks, not a candlestick, but a "buffet", is meant; where stood the drinking cups and vessels, and which he takes to be more agreeable to the signification of the word; and moreover observes, that it is not likely this feast should be made in the night, or at least it is not certain it was, or that it was yet night when this affair happened: however, this writing was upon the plaster of the wall, made of lime, and was white; and if the writing was with red colour, as Ben Gorion says, it was the more visible:

and the king saw the part of the hand that wrote; the back part of the hand; had he only seen a writing, but no hand writing it, he might have thought it was done by some present; but seeing a hand, and only part of one, or however not any other members of the body of a man, nor a man himself, it struck him with surprise, and he concluded at once there was something extraordinary in it; whether any other saw the hand besides himself is not certain; however, he saw it for whom it was particularly designed.

(i) Hist. l. 1. c. 5. p. 24. (k) Ebr. Comment. p. 424.

6. Then the kings countenance changed,.... Or, "his brightness" (l); his ruddy countenance, his florid looks, his gay airs; all his jollity and mirth, that appeared in his face, were changed into paleness, sadness, and confusion:

and his thoughts troubled him; what should be the meaning of this; perhaps he might immediately fear it presaged ruin and destruction to him; the sins of his former life might at once come into his thoughts, and those particularly he had now been guilty of; his luxury and intemperance, his idolatry and profanation of the vessels of the sanctuary, which his conscience might accuse him of, and give him great distress and trouble:

so that the joints of his loins were loosed; or, "the girdles of his loins" (m); which were loosed or broke, through the agitation he was in; or he was all over in a sweat, so that he was obliged to loose his girdle; or, as persons in great fear and consternation, he was seized with a pain in his back; it opened as it were; nor could he hold his urine; as Grotius and others; see Isa 45:1, where this seems to be prophesied of:

and his knees smote one against another; as is the case of persons in a great tremor, or under a panic. "Et subito genua intremuere timore".--Ovid.

(l) "splendores ejus", Montanus, Vatablus, Michaelis. (m) "cingula lumborum ejus", Pagninus, Junius & Tremellius, Cocceius.

7. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers,.... Or, "with strength" (n); with a strong voice, as loud as he could; which is expressive of the fright he was in, and of his eagerness and impatience of information; laying aside all decency, and forgetting his royal majesty, like a man out of his senses, quite distracted, as it were: of the "astrologers", &c. See Gill on Dan 1:20, Dan 2:2, this was the usual course the kings of Babylon took, when they had matters of difficulty upon them, as appears from Dan 2:2 and though they found it oftentimes fruitless and vain, yet still they pursued it; so besotted and addicted were they to this kind of superstition:

and the king spake and said to the wise men of Babylon; who were presently brought in from the several parts of the city where they dwelt, and probably many of them might be at court at that time; and being introduced into the hall where the king and his nobles were, he addressed them in the following manner;

whosoever shall read this writing, and show me the interpretation thereof: pointing to the writing upon the wall, which continued; and which neither the king nor any about him could read or interpret, and therefore both are required to be done:

he shall be clothed with scarlet, and have a chain of gold about his neck; or "with purple" (o); the colour wore by persons of rank and figure; and the chain of gold was an emblem of honour and dignity, and more to be regarded for that than for the value of the gold of which it was made:

and shall be the third ruler in the kingdom; not rule over the third part of the kingdom, as Aben Ezra; but be the third man in the kingdom; next to the king and the queen mother, or to the king and the heir apparent; or one of the third principal rulers; or one of the three presidents of the kingdom, as Daniel afterwards was.

(n) "cum virtute", Vatablus; "in virtute", Montanus; "fortiter", Cocceius; "cum robore", Michaelis. (o) "purpura", Vatablus, Pagninus; Montanus; Grotius, Junius & Tremellius, Piscator, Cocceius, Michaelis.

8. Then came in all the king's wise men,.... The whole college of them, the persons before described; over whom, in Nebuchadnezzar's time, Daniel was the chief of the governors, Dan 2:48, these came in readily, in hope of getting both riches and honour:

but they could not read the writing, nor make known to the king the interpretation thereof; for if they could not do the former, it must be impossible to do the latter; of the reason of which, various are the conjectures (p): as that, though these words were written in Chaldee, yet in characters, as the Samaritan or Phoenician, they did not understand; or were written without points, and so they knew not which were the proper ones to put to them; or they were written according to the position of the letters of the alphabet, called "athbash", of which See Gill on Jer 25:26, or the words were placed so as to be read backward, or else downward, and not straightforward; or they were all in one word; or only the initial letters of words; but the true reason was, that it was so ordained by the Lord, that they should not be able to read and interpret them; this being reserved for another man, Daniel, that he might have the honour, and God the glory.

(p) Vid. Jac. de Clerice Dissertat. de Epulo Belshazzar, in Thesaur. Theolog. Philol. vol. 1. p. 885.

9. Then was King Belshazzar greatly troubled,.... A second time, and perhaps more than before; since he had conceived some hope that his wise men would have informed him what this writing was, and the meaning of it; but finding that they were nonplussed by it, it gave him still greater uneasiness:

and his countenance was changed in him; again; very likely, upon the coming in of the wise men, he had a little recovered himself, and became more composed and serene; which appeared in his countenance; but, upon this disappointment, his countenance changed again, and he turned pale, and looked ghastly:

and his lords were astonished; were in the utmost consternation and confusion, when they understood that the writing could neither be read nor interpreted; neither the dignity of their station, nor their numbers, nor their liquor, could keep up their spirits; so that the king had not one with him, to speak a comfortable word to him, or give him any advice in this his time of distress; they were all in the same condition with himself.

10. Now the queen, by reason of the words of the king and his lords, came into the banquet house,.... Not the wife of Belshazzar, as Porphyry would have it; but rather the queen mother, as Jacchiades, the widow of Evilmerodach his father, whose name was Nitocris; and is spoken of, by Herodotus (q), as a very prudent woman; and as this seems to be by her words and conduct: though Josephus (r) says it was his grandmother, she who had been the wife of Nebuchadnezzar; and of this opinion were some mentioned by Aben Ezra; whose name was Amyitis; and it appears, by what she says afterwards, that she was well acquainted with affairs in his time; and, being an ancient woman, might be the reason why she was not among the ladies at the feast in the banqueting house; but came into it, without being sent for, on hearing the consternation and distress the king and his lords were in, and the moanful despairing words they expressed on this occasion:

and the queen spake and said, O king, live for ever; the usual salutation given to the kings of Babylon, and other eastern monarchs; see Dan 2:4,

let not thy thoughts trouble thee, nor let thy countenance be changed; at this affair, as if it could never be understood, and the true meaning of it be given; but be of good: cheer, and put on a good countenance; there is hope yet that it may be cleared up to satisfaction.

(q) Clio, sive l. 1. c. 185, 188. (r) Antiqu. l. 10. c. 11. sect. 2.

11. There is a man in thy kingdom,.... She does not say in his court; very probably, after the death of Nebuchadnezzar, perhaps in one of the former reigns, he was removed from his offices; for, had he been in one, very likely the queen would have described him by it; and this seems to receive confirmation by the question Belshazzar put to him upon his coming into his presence,

art thou that Daniel, &c.; and only says that he had heard of him, Dan 5:13,

in whom is the spirit of the holy gods; something divine, something more than human; she uses the very words of Nebuchadnezzar; which seems to confirm that opinion, that she was his widow, Dan 4:8,

and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; "light" in the knowledge of things obscure; understanding in the interpretation of dreams; and "wisdom" in things both human and divine, like that of an angel of God, as Jacchiades interprets "Elohim": of this instances were given in the days of his grandfather, for so Nebuchadnezzar was; nor is it unusual for a grandfather to be called a father, and even a more remote ancestor; which instances were, telling him his dream when he had forgot it, as well as the interpretation of it; and explaining his dream or vision of the tree cut down to its stump; of which see Daniel chapters two and four:

whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers, Dan 2:48 she seems tacitly to upbraid him with his neglect of such a man, or with turning him out of his office, when so great a prince as his grandfather was took so much notice of him, and so highly advanced him.

12. Forasmuch as an excellent spirit,.... A superior spirit to all the wise men in Babylon for natural knowledge and political wisdom; and he had yet a more excellent spirit which she knew nothing of, and was no judge of; a spirit of real grace, and true piety and devotion:

and knowledge, and understanding, interpreting of dreams; of which interpreting two of Nebuchadnezzar's was a proof:

and showing hard sentences: or explaining enigmas and riddles, or proverbial, parabolical, and figurative phrases and expressions:

and dissolving of doubts: or untying knots, solving problems, and answering knotty, intricate, and difficult questions:

were found in the same Daniel, whom the king named Belteshazzar; the prince of his eunuchs gave him that name, perhaps by the king's order; however, it was confirmed by him; he called him by it, and says it was according to the name of his god; see Dan 1:7,

now let Daniel be called, and he will show the interpretation; this she was confident of, from the knowledge she had of the above facts.

13. Then was Daniel brought in before the king,.... Proper officers being sent to seek and find him; and having fetched him from his house or apartment where he lived, which seems to have been in the city of Babylon, though not very probably at court as formerly, he was introduced in form into the king's presence;

and the king spake and said unto Daniel, art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? by which it appears he did not know him, at least had forgot him; not having admitted him to any familiarity with him, as his grandfather had done; and though the queen had given such great commendations of him, yet the king does not treat him with that respect as might have been expected, and as Nebuchadnezzar did, Dan 4:9, but seems to reproach him with his servile condition, being a captive whom his grandfather had brought out of Judea, as it were triumphing over him and his people; which shows the haughtiness of his heart, and that it was not brought down by this consternation and fright he was thrown into.

14. I have even heard of thee,.... Very probably he had heard often of him, though he did not think fit to honour him, and use him with that familiarity his grandfather had; or however he had now just heard of him by the queen, whose encomiums of him he recites in her own words:

that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee; which are the express words of his mother, Dan 5:11.

15. And now the wise men; the astrologers, have been brought in before me,.... For it seems they came not of themselves, or upon hearing his loud cry; but were sent for by him, and came by his orders, and were introduced into his presence by the proper officers:

that they should read this writing, and make known unto me the interpretation thereof; pointing to the writing upon the wall:

but they could not show the interpretation of the thing; nor even read it; though it may be some of them might attempt to read it, and did read it in their way, as well as they could, or at least pretended to read; yet could make no manner of sense of it, which was the thing the king was intent upon.

16. And I have heard of thee,.... That is, by the queen, which he repeats for the sake of observing what she had said of him, and which gave him encouragement to send for him:

that thou canst make interpretations; of dreams, and of things hard to be understood:

and dissolve doubts; untie knots, solve difficulties, and answer hard and intricate questions:

now if thou canst read the writing, and make known to me the interpretation thereof; that which is upon the wall before thee, and which the wise men of Babylon could not:

thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shall be the third ruler in the kingdom; the same reward he had proposed to the astrologers and soothsayers, Dan 5:7 but what was no temptation or motive to Daniel, as appears by what follows:

17. Then Daniel answered and said before the king,.... With great freedom, boldness, and intrepidity:

let thy gifts be to thyself; remain with thee; I neither want them, nor desire them; nor will I receive them on condition of reading and interpreting the writing:

and give thy rewards to another; which he had promised to those that could read and interpret the handwriting on the wall; even to be clothed with scarlet, have a golden chain, and be the third ruler in the kingdom. It may be rendered, "or give thy rewards to another" (s); either keep them thyself, or give them to whomsoever thou pleasest: should it be asked, why Daniel refused gifts now, when he received them from Nebuchadnezzar? it may be answered, he was then young, and wanted them, and could make use of them for the benefit of his countrymen, but now was old, and needed them not; besides, he knew then that the captivity would continue long, but that it was now just at an end, and the monarchy coming into other hands, when these gifts and rewards would be of little use; as also this king was a very wicked one, worse than his grandfather, and he did not choose to receive from him; and especially since the interpretation of the writing would be bad news to him; as well as to let him know that he did not do these things for fee and reward, but for the glory of God; and that as he had freely received such knowledge, he freely communicated it: and therefore adds,

yet I will read the writing to the king, and make known to him the interpretation; in reverence of him as a king, and in subjection to him, and to satisfy him in this matter; for he refused his gifts, not from pride and vanity, and a supercilious contempt of the king and his affairs; nor as being doubtful of success in reading and interpreting the writing; which he well knew he was able to do, and therefore promises it.

(s) "tua tibi dona et munera habeto: aut in alios conferto": Castalio.

18. O thou king,.... "Hear" (t), O king; so Aben Ezra supplies it; what he was about to say first, in order to prepare him for the meaning of the handwriting, and the cause of it; or, "thou knowest", as Saadiah supplies it; namely, what follows:

the most high God gave Nebuchadnezzar thy father a kingdom: a very large one, which reached to the ends of the earth: this was not to be ascribed to his predecessor that left it to him; or to his victorious arms, which increased it; or to his idol gods, to whom he attributed it; but to the most high God, from whom promotion alone cometh; and who, being above all gods and kings, sets up, and pulls down, as he pleases; he gave him his large dominions:

and majesty, and glory, and honour; greatness among men; glory and honour from them, on account of the majesty of his person and kingdom; the victories he obtained, and the great things he did to make him famous while he lived, and to perpetuate his memory after death.

(t) So Pagninus, Munster.

19. And for the majesty that he gave him,.... The greatness of his power, the largeness of his dominions, and the vast armies he had at his command:

all people, nations, and languages, trembled and feared before him; not only those that were subject to him, but those that had only heard of him: who dreaded his approach unto them, and their falling into his victorious hands, and being made vassals to him:

whom he would he slew; and whom he would he kept alive; he ruled in an arbitrary and despotic manner, and kept the power of life and death in his own hands; whom he would he put to death, though ever so innocent; and whom he would he preserved from death, though ever so deserving of it; he had no regard to justice, but acted according to his own will and pleasure. Jacchiades renders the last clause, "whom he would he smote": but both the punctuation of the word, and the antithesis in the text, require the sense our version gives, and which is confirmed by Aben Ezra and Saadiah:

and whom he would he set up: and whom he would he put down; according to his pleasure, he raised persons from a low estate to great dignity, and put them into high posts of honour and profit, as he did Daniel: and others he as much debased, turned them out of their places, and reduced them to the lowest degree of disgrace and poverty; and all according to his absolute and irresistible will, without giving any reason for what he did.

20. But when his heart was lifted up, and his mind hardened it pride,.... When his heart was elated with his successes and victories, with the enlargement of his dominions, and with his grandeur and glory he had arrived unto; and his pride increased yet more, till he was strengthened and hardened in it: or, "to deal proudly" (u); and behave haughtily to God and man: or, "to do wickedly", as Jarchi interprets it; for pride and haughtiness of mind puts men, especially great men, kings and monarchs, on doing things extremely vile and wicked:

he was deposed from his kingly throne; not by his nobles and subjects, but by the hand of God, which struck him with madness, and made him unfit for government; obliged him to quit the throne, and to range among the beasts of the field, as is afterwards observed:

and they took his glory from him; the watchers, the angels, or the divine Persons that ordered the tree to be cut down to the roots, Dan 4:14, or it may be rendered impersonally, "and his glory was taken from him" (w); his glory as a man, being deprived of his reason, and acting like a brute beast; and his glory as a king, which departed from him for a season, while he was driven from men, from his royal palace and court, and lived among beasts, and fed as they did, as follows:

(u) "ad superbe agendum", Junius & Tremellius; "ad superbiendum", Piscator, Michaelis; "ut superbe ageret", Cocceius. (w) "et gloria ejus ablata est", V. L.; "honor ejus translatus fuit", Michaelis.

21. And he was driven from the sons of men,.... From their company, and from conversation with them; his madness was of that kind, that he chose rather to be with beasts than men; it drove him from men, and made him more desirous of being with beasts; or it was so intolerable, that his family, friends, and courtiers, were obliged to remove him from them, from his palace and court, and from all conversation with men, which he was incapable of through his frenzy and madness:

and his heart was made like the beasts; to have the same affections and desires as they have; to crave the same things they did, and like what they liked, and live as they lived: or, "he put his heart with the beasts" (x); either Nebuchadnezzar himself chose to be with them, and delighted in a beastly life; or God did it; he put such a heart into him, or so disposed it, that it became brutish; though to read the words impersonally, as before, seems best:

and his dwelling was with the wild asses; in a wilderness or field; or rather in some enclosed place, in one of his parks, where such creatures were kept for hunting; among these he dwelt, as being like them, having lost the use of his reason, and so was become stupid and sottish as they:

and they fed him with grass like oxen; as they are fed, and which he chose above any other food:

and his body was wet with the dew of heaven; being without clothes, and lying naked in some open place all night:

till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will: till he came to his senses, and was brought to see and own the sovereign dominion of the one, true, and living God, over all the kingdoms of the earth, and that they are at his dispose; Dan 4:32.

(x) "cor ejus cum bestiis posuit", Vatablus, Calvin; "animum suum cum bestis posuit", Cocceius.

22. And thou his son, O Belshazzar,.... His grandson; See Gill on Dan 5:1,

hast not humbled thine heart; so as to acknowledge the most high God, and his dependence on him; to own him as his Sovereign, by whom he held his crown and kingdom, and to whom he was accountable; but, on the contrary, lifted up his heart in pride and haughtiness against him:

though thou knewest all this; either by the relation of others, his father and mother, and others; or being an eyewitness of it himself; wherefore his sin was the more aggravated, since he had had an example before him of pride being humbled in a very awful manner, and yet took no warning by it.

23. But hast lifted up thyself against the Lord of heaven,.... Who made it, and dwells in it; from whence he beholds all the actions of the children of men, and will bring them to an account for them; and yet, though so high and great, such was the insolence of this king, that he dared to lift up himself against him, as if he was above him, and greater than he; and indeed so it may be rendered, "above the Lord of heaven" (x); which showed his great pride and vanity, his want of knowledge, both of himself, and of the true God. This name of God is the same with Beelsamen (y); by which the Phoenicians used to call him:

and they have brought the vessels of his house before thee; that is, his servants by his orders had brought the vessels of the temple at Jerusalem, which Nebuchadnezzar had took from thence, and set them upon his table for him and his company to drink out of; which is an instance of the pride of his heart, and of his daring boldness and impiety; see Dan 5:2,

and thou, and thy lords, thy wives, and thy concubines, have drank wine in them; even that very day or night: this Daniel had knowledge of by some means or another; and his intelligence was so good that he could with great certainty affirm it:

and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone; see Dan 5:4,

which see not, nor hear, nor know; no more, than the various metals and materials of which they are made; and therefore it must be great madness and folly to praise such as gods that are below men, and even brutes; have neither the sense of animals, nor the knowledge of men; see Psa 115:4,

and the God in whose hand thy breath is; who gave it to him at first, and as yet continued it in him, and could take it away when he pleased: and whose are all thy ways; counsels and designs, works and actions; under whose direction and control they all are; the events, issue, and success of which all depend upon him; see Jer 10:23,

him hast thou not glorified; by owning him as the only true God; ascribing all he was and had unto him, and giving due worship, adoration, and honour to him; but, on the contrary, setting up his idol gods above him, and treating him, and everything belonging to him, with ignominy and contempt.

(x) "super Dominum coeli", Montanus; "super Dominum scelorum", Michaelis. (y) Sanchoniatho apud Euseb. Praepar. Evangel. l. 1. c. 9. p. 34.

24. Then was the part of the hand sent from him,.... That is, from God: being thus reproached and blasphemed, at that very instant, and for that reason, because the vessels of his sanctuary were profaned, and idol gods were praised, and he despised; he caused part of a hand, the writing fingers of it, to appear on the wall of the king's palace:

and this writing was written; which was then upon the wall, and he points to it.

25. And this is the writing that was written,.... They are such and such letters, and so to be read, as follows:

MENE, MENE, TEKEL, UPHARSIN; which are Chaldee words, and may be literally rendered, "he hath numbered, he hath numbered"; that is, God hath certainly, perfectly, and exactly numbered; "he hath weighed", God hath weighed thee, Belshazzar; "and they divide the kingdom"; that is, the Medes and Persians, as appears from the following interpretation:

26. This is the interpretation of the thing,.... Or, "word" (z); for they might all seem as one word; or this is the sense of the whole:

MENE; as for this word, it signifies,

God hath numbered thy kingdom, and finished it; God had fixed the number of years, how long that monarchy should last, which he was now at the head of, and which was foretold, Jer 25:1, and also the number of years that he should reign over it; and both these numbers were now completed; for that very night Belshazzar was slain, and the kingdom translated to another people: and a dreadful thing it is to be numbered to the sword, famine, and pestilence, or any sore judgment of God for sin, as sometimes men are; so more especially to be appointed to everlasting wrath, and to be numbered among transgressors, among the devils and damned in hell.

(z) "sermonis", V. L. Pagninus, Montanus; "verborum", Junius & Tremellius, Piscator, Broughtonus; "verbi", Cocceius; "illius verbi", Michaelis.

27. TEKEL,.... As for the meaning of this word, and what it points at, it is this:

thou art weighed in the balances: of justice and truth, in the holy righteous law of God; as gold, and jewels, and precious stones, are weighed in the scales by the goldsmith and jeweller with great exactness, to know the worth of them:

and art found wanting; found to be adulterated gold, reprobate silver, bad coin, a false stone; found to be a worthless man, a wicked prince, wanting the necessary qualifications of wisdom, goodness, mercy, truth, and justice. The Scriptures of truth, the word of God, contained in the books of the Old and New Testament, are the balances of the sanctuary, in which persons, principles, and practices, are to be weighed; and sad it is where they are found light and wanting: men, both of high and low degree, when put here, are lighter than vanity. The Pharisee, or self-righteous person, when weighed in the balance of God's law, which is holy, just, and good, will be found wanting of that holiness and righteousness he pretends to, and appear to be an unholy and an unrighteous man; his righteousness, neither for the matter of it, nor manner of performing it, being agreeable to that law, and so no righteousness in the sense of it, Deu 6:25, it being imperfect, and so leaves him to the curse of it, Gal 3:10, and not being performed in a pure and spiritual manner that it requires, is rejected by it; and miserable will be the case of such a man at the day of judgment, when his works will be found wanting, and not answerable to the demands of a righteous law, and he without the wedding garment of Christ's righteousness, and so naked and speechless. The hypocrite, and formal professor, when weighed in the balance of the Scripture, will be found wanting the true grace of God; his faith will appear to be feigned, and his hope groundless, and his love to be in word and in tongue only, and not at all to answer to the description of true grace given in the word of God; and bad will it be with such persons at last, when at the bridegroom's coming they will be destitute of the oil of true and real grace; only have that which is counterfeit, and the mere lamp of an outward profession, which will then stand them in no stead, or be of any avail unto them: in the same balances are the doctrines and principles of men to be weighed; and, such as are according to them are solid and weighty, and are comparable to gold, silver, and precious stones; but such as are not are light, and like wood, hay, and stubble, which the fire of the word will reveal, try, and burn up, not being able to stand against it; and if these are weighed in the balances, they will be found wanting of real truth and goodness, and be but as chaff to wheat; and what is the one to the other? there is no comparison between them; and dreadful will be the case of false teachers, that make and teach an abomination and a lie; and of those that are given up to believe them, these will not be able to stand the trying hour of temptation, and much less the last and final judgment. Sad for preachers of the word to be found wanting in their ministry, and hearers to be wanting in their duty; not taking care neither what they hear, nor how they hear, or whether they put in practice the good they do hear.

28. PERES,.... The singular of "Pharsin", Dan 5:25. The sense of this word is,

thy kingdom is divided: which, though it consisted of various provinces, united under Belshazzar, now should be broken and separated from him:

and given to the Medes and Persians; to Darius the Mede, and to Cyrus the Persian, who was a partner for a while with his uncle Darius in the government of the empire: there is an elegant play on words in the words "Peres" and "Persians"; and a grievous thing it is to sinners, not only to have body and soul divided at death, but to be divided and separated from God to all eternity; and to hear that sentence, "depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels".

29. Then commanded Belshazzar,.... As soon as he had heard the writing read and interpreted; instead of being full of wrath, as might have been expected, he orders the reward promised to be given, to show he had a regard to his word and honour, as a king; and to secure his credit with his nobles and people; and perhaps he might not understand, by Daniel's interpretation, that the destruction of him and his kingdom was so near at hand as it was; or he might put this evil day far from him, and hope it might be prevented:

and they clothed Daniel with scarlet; the king's servants by his orders: or,

that they should clothe Daniel with scarlet (a); these were his orders; but whether executed is not certain; probably not, since the king was slain the same night; and so the rest of the clauses may be read,

and should put a chain of gold about his neck, and should make proclamation concerning him, that he should be the third ruler in the kingdom; all which was the reward promised to him that should read and interpret the writing, Dan 5:7, but that this was done, the king's death being so sudden, does not appear; and therefore it is needless to inquire the reasons of Daniel's acceptance after his refusal.

(a) "ut induerent", Gejerus.

30. In that night was Belshazzar, the king of the Chaldeans, slain. Not by a servant of his own, as Jacchiades; or by an eunuch, one of his guards, as Saadiah and Joseph ben Gorion (b); but by Gadales and Gobryas, who led Cyrus's army up the river Euphrates into the city of Babylon, its course being turned; the inhabitants of which being revelling and rioting, and the gates open, these men went up to the king's palace; the doors of which being opened by the king's orders to know what was the matter, they rushed in, and finding him standing up with his sword drawn in his own defence, they fell upon him, and slew him, and all about him, as Xenophon (c) relates; and this was the same night the feast was, and the handwriting was seen, read, and interpreted. This was after a reign of seventeen years; for so Josephus says (d), that Baltasar or Belshazzar, in whose reign Babylon was taken, reigned seventeen years; and so many years are assigned to him in Ptolemy's canon; though the Jewish chronicle (e) allows him but three years, very wrongly, no more of his reign being mentioned in Scripture: see Dan 7:1. His death, according to Bishop Usher (f), Mr. Whiston (g), and Mr. Bedford (h), was in the year of the world 3466 A.M., and 538 B.C. Dean Prideaux (i) places it in 539 B.C.

(b) Hist. Heb. l. 1. c. 6. p. 26. (c) Cyropaedia, l. 7. sect. 22, 23. (d) Antiqu. l. 10. c. 11. sect. 4. (e) Seder Olam Rabba, c. 28. p. 81. (f) Annales Vet. Test. A. M. 3466. (g) Chronological Tables, cent. 10. (h) Scripture Chronology, p. 711. (i) Connexion, &c. par. 1. p. 120.

31. And Darius the Median took the kingdom,.... This was Cyaxares the son of Astyages, and uncle of Cyrus; he is called the Median, to distinguish him from another Darius the Persian, that came after, Ezr 4:5, the same took the kingdom of Babylon from Cyrus who conquered it; he took it with his consent, being the senior prince and his uncle. Darius reigned not long, but two years; and not alone, but Cyrus with him, though he is only mentioned. Xenophon (k) says, that Cyrus, after he took Babylon, set out for Persia, and took Media on his way; and, saluting Cyaxares or Darius, said that there was a choice house and court for him in Babylon, where he might go and live as in his own:

being about threescore and two years old; and so was born in the eighth year of Nebuchadnezzar, the year in which Jechoniah was carried captive, Kg2 24:12, thus God in his counsels and providence took care that a deliverer of his people should be raised up and provided against the appointed time. Darius was older than Cyrus, as appears by several passages in Xenophon; in one place (l) Cyaxares or Darius says,

"since I am present, and am "elder" than Cyrus, it is fit that I should speak first;''

and in another place (m), Cyrus, writing to him, says,

"I give thee counsel, though I am the younger''

and by comparing this account of the age of Darius with a passage in Cicero, which gives the age of Cyrus, we learn how much older than he Darius was; for, out of the books of Dionysius the Persian, he relates (n), that Cyrus dreaming he saw the sun at his feet, which he three times endeavoured to catch and lay hold upon, but in vain, it sliding from him; this, the Magi said, portended that he should reign thirty years, and so he did; for he lived to be seventy years of age, and began to reign when he was forty; which, if reckoned from his reigning with his uncle, then he must be twenty two years younger; or if from the time of his being sole monarch, then the difference of age between them must be twenty four years; though it should be observed that those that make him to reign thirty years begin his reign from the time of his being appointed commander-in-chief of the Medes and Persians by Cyaxares (o), which was twenty three years before he reigned alone, which was but seven years (p); and this account makes but very little difference in their age; and indeed some (q) have taken them to be one and the same, their descent, age, and succession in the Babylonian empire, agreeing.

(k) Cyropaedia, l. 8. c. 36. (l) lbid. l. 6. c. 2. (m) lbid. l. 4. c. 21. (n) De Divinatione, l. 1. (o) See the Universal History, vol. 5. p. 181. and vol. 21. p. 64, 65. (p) Xenophon, Cyropaedia, l. 8. c. 45. (q) Nicol. Abrami Pharus Vet. Test. l. 12. c. 24. p. 338. Pererius in ib, Graeci Patres apud Theodoret. Orat. 6. in Daniel.

Next: Daniel Chapter 6

JFB

BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING. (Dan. 5:1-31)

Belshazzar--RAWLINSON, from the Assyrian inscriptions, has explained the seeming discrepancy between Daniel and the heathen historians of Babylon, BEROSUS and ABYDENUS, who say the last king (Nabonidus) surrendered in Borsippa, after Babylon was taken, and had an honorable abode in Caramania assigned to him. Belshazzar was joint king with his father (called Minus in the inscriptions), but subordinate to him; hence the Babylonian account suppresses the facts which cast discredit on Babylon, namely, that Belshazzar shut himself up in that city and fell at its capture; while it records the surrender of the principal king in Borsippa (see my Introduction to Daniel). The heathen XENOPHON'S description of Belshazzar accords with Daniel's; he calls him "impious," and illustrates his cruelty by mentioning that he killed one of his nobles, merely because, in hunting, the noble struck down the game before him; and unmanned a courtier, Gadates, at a banquet, because one of the king's concubines praised him as handsome. Daniel shows none of the sympathy for him which he had for Nebuchadnezzar. XENOPHON confirms Daniel as to Belshazzar's end. WINER explains the "shazzar" in the name as meaning "fire."

made . . . feast--heaven-sent infatuation when his city was at the time being besieged by Cyrus. The fortifications and abundant provisions in the city made the king despise the besiegers. It was a festival day among the Babylonians [XENOPHON].

drank . . . before the thousand--The king, on this extraordinary occasion, departed from his usual way of feasting apart from his nobles (compare Est 1:3).

2. whiles he tasted the wine--While under the effects of wine, men will do what they dare not do when sober.

his father Nebuchadnezzar--that is, his forefather. So "Jesus . . . the son of David, the son of Abraham" (Mat 1:1). Daniel does not say that the other kings mentioned in other writers did not reign between Belshazzar and Nebuchadnezzar, namely, Evil-merodach (Jer 52:31), Neriglissar, his brother-in-law, and Laborasoarchod (nine months). BEROSUS makes Nabonidus, the last king, to have been one of the people, raised to the throne by an insurrection. As the inscriptions show that Belshazzar was distinct from, and joint king with, him, this is not at variance with Daniel, whose statement that Belshazzar was son (grandson) of Nebuchadnezzar is corroborated by Jeremiah (Jer 27:7). Their joint, yet independent, testimony, as contemporaries, and having the best means of information, is more trustworthy than any of the heathen historians, if there were a discrepancy. Evil-merodach, son of Nebuchadnezzar (according to BEROSUS), reigned but a short time (one or two years), having, in consequence of his bad government, been dethroned by a plot of Neriglissar, his sister's husband; hence Daniel does not mention him. At the elevation of Nabonidus as supreme king, Belshazzar, the grandson of Nebuchadnezzar, was doubtless suffered to be subordinate king and successor, in order to conciliate the legitimate party. Thus the seeming discrepancy becomes a confirmation of genuineness when cleared up, for the real harmony must have been undesigned.

wives . . . concubines--not usually present at feasts in the East, where women of the harem are kept in strict seclusion. Hence Vashti's refusal to appear at Ahasuerus' feast (Est 1:9-12). But the Babylonian court, in its reckless excesses, seems not to have been so strict as the Persian. XENOPHON [CyropÃ&brvbrdia, 5.2,28] confirms Daniel, representing a feast of Belshazzar where the concubines are present. At the beginning "the lords" (Dan 5:1), for whom the feast was made, alone seem to have been present; but as the revelry advanced, the women were introduced. Two classes of them are mentioned, those to whom belonged the privileges of "wives," and those strictly concubines (Sa2 5:13; Kg1 11:3; Sol 6:8).

3. This act was not one of necessity, or for honor's sake, but in reckless profanity.

4. praised--sang and shouted praises to "gods," which being of gold, "are their own witnesses" (Isa 44:9), confuting the folly of those who fancy such to be gods.

5. In the same hour--that the cause of God's visitation might be palpable, namely, the profanation of His vessels and His holy name.

fingers of . . . hand--God admonishes him, not by a dream (as Nebuchadnezzar had been warned), or by a voice, but by "fingers coming forth," the invisibility of Him who moved them heightening the awful impressiveness of the scene, the hand of the Unseen One attesting his doom before the eyes of himself and his guilty fellow revellers.

against the candlestick--the candelabra; where the mystic characters would be best seen. BARNES makes it the candlestick taken from the temple of Jerusalem, the nearness of the writing to it intimating that the rebuke was directed against the sacrilege.

upon the plaster of the wall of the king's palace--Written in cuneiform letters on slabs on the walls, and on the very bricks, are found the perpetually recurring recital of titles, victories, and exploits, to remind the spectator at every point of the regal greatness. It is significant, that on the same wall on which the king was accustomed to read the flattering legends of his own magnificence, he beholds the mysterious inscription which foretells his fall (compare Pro 16:18; Act 12:21-23).

part of the hand--the anterior part, namely, the fingers.

6. countenance--literally, "brightness," that is, his bright look.

joints of his loins--"the vertebrÃ&brvbr of his back" [GESENIUS].

7. He calls for the magicians, who more than once had been detected in imposture. He neglects God, and Daniel, whose fame as an interpreter was then well-established. The world wishes to be deceived and shuts its eyes against the light [CALVIN]. The Hebrews think the words were Chaldee, but in the old Hebrew character (like that now in the Samaritan Pentateuch).

third ruler--The first place was given to the king; the second, to the son of the king, or of the queen; the third, to the chief of the satraps.

8–9. The words were in such a character as to be illegible to the Chaldees, God reserving this honor to Daniel.

10. queen--the queen mother, or grandmother, Nitocris, had not been present till now. She was wife either of Nebuchadnezzar or of Evil merodach; hence her acquaintance with the services of Daniel. She completed the great works which the former had begun. Hence HERODOTUS attributes them to her alone. This accounts for the deference paid to her by Belshazzar. (See on Dan 4:36). Compare similar rank given to the queen mother among the Hebrews (Kg1 15:13).

11–12. spirit of the holy gods--She remembers and repeats Nebuchadnezzar's language (Dan 4:8-9, Dan 4:18). As Daniel was probably, according to Oriental custom, deprived of the office to which Nebuchadnezzar had promoted him, as "master of the magicians" (Dan 4:9), at the king's death, Belshazzar might easily be ignorant of his services.

the king . . . thy father the king . . . thy father--The repetition marks with emphatic gravity both the excellencies of Daniel, and the fact that Nebuchadnezzar, whom Belshazzar is bound to reverence as his father, had sought counsel from him in similar circumstances.

13–16. the captivity of Judah--the captive Jews residing in Babylon.

17. Not inconsistent with Dan 5:29. For here he declares his interpretation of the words is not from the desire of reward. The honors in Dan 5:29 were doubtless urged on him, without his wish, in such a way that he could not with propriety refuse them. Had he refused them after announcing the doom of the kingdom, he might have been suspected of cowardice or treason.

18. God gave--It was not his own birth or talents which gave him the vast empire, as he thought. To make him unlearn his proud thought was the object of God's visitation on him.

majesty--in the eyes of his subjects.

glory--from his victories.

honour--from the enlargement and decoration of the city.

19–20. A purely absolute monarchy (Jer 27:7).

21. heart was made like . . . beasts--literally, "he made his heart like the beasts," that is, he desired to dwell with them.

22. Thou hast erred not through ignorance, but through deliberate contempt of God, notwithstanding that thou hadst before thine eyes the striking warning given in thy grandfather's case.

23. whose are all thy ways-- (Jer 10:23).

24. Then--When thou liftedst up thyself against the Lord.

the part of the hand--the fore part, the fingers.

was . . . sent from him--that is, from God.

25. Mene, Mene, Tekel, Upharsin--literally, "numbered, weighed, and dividers."

26. God hath fixed the number of years of thine empire, and that number is now complete.

27. weighed in the balances--The Egyptians thought that Osiris weighed the actions of the dead in a literal balance. The Babylonians may have had the same notion, which would give a peculiar appropriateness to the image here used.

found wanting--too light before God, the weigher of actions (Sa1 2:3; Psa 62:9). Like spurious gold or silver (Jer 6:30).

28. Peres--the explanation of "dividers" (Dan 5:25), the active participle plural there being used for the passive participle singular, "dividers" for "divided." The word "Peres" alludes to the similar word "Persia."

divided--namely, among the Medes and Persians [MAURER]; or, "severed" from thee [GROTIUS].

29. Belshazzar . . . clothed Daniel with scarlet--To come from the presence of a prince in a dress presented to the wearer as a distinction is still held a great honor in the East. Daniel was thus restored to a similar rank to what he had held under Nebuchadnezzar (Dan 2:48). Godly fidelity which might be expected to bring down vengeance, as in this case, is often rewarded even in this life. The king, having promised, was ashamed before his courtiers to break his word. He perhaps also affected to despise the prophecy of his doom, as an idle threat. As to Daniel's reasons for now accepting what at first he had declined, compare Note, see on Dan 5:17. The insignia of honor would be witnesses for God's glory to the world of his having by God's aid interpreted the mystic characters. The cause of his elevation too would secure the favor of the new dynasty (Dan 6:2) for both himself and his captive countrymen. As the capture of the city by Cyrus was not till near daylight, there was no want of time in that eventful night for accomplishing all that is here recorded. The capture of the city so immediately after the prophecy of it (following Belshazzar's sacrilege), marked most emphatically to the whole world the connection between Babylon's sin and its punishment.

30. HERODOTUS and XENOPHON confirm Daniel as to the suddenness of the event. Cyrus diverted the Euphrates into a new channel and, guided by two deserters, marched by the dry bed into the city, while the Babylonians were carousing at an annual feast to the gods. See also Isa 21:5; Isa 44:27; Jer 50:38-39; Jer 51:36. As to Belshazzar's being slain, compare Isa 14:18-20; Isa 21:2-9; Jer 50:29-35; Jer 51:57.

31. Darius the Median--that is Cyaxares II, the son and successor of Astyages, 569-536 B.C. Though Koresh, or Cyrus, was leader of the assault, yet all was done in the name of Darius; therefore, he alone is mentioned here; but Dan 6:28 shows Daniel was not ignorant of Cyrus' share in the capture of Babylon. Isa 13:17; Isa 21:2, confirm Daniel in making the Medes the leading nation in destroying Babylon. So also Jer 51:11, Jer 51:28. HERODOTUS, on the other hand, omits mentioning Darius, as that king, being weak and sensual, gave up all the authority to his energetic nephew, Cyrus [XENOPHON, CyropÃ&brvbrdia, 1.5; 8.7].

threescore and two years old--This agrees with XENOPHON [CyropÃ&brvbrdia, 8.5,19], as to Cyaxares II.

Next: Daniel Chapter 6