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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, Da 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, Da 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, Da 5:10-28. IV. The immediate accomplishment of the interpretation in the slaying of the king and seizing of the kingdom, Da 5:30,31.
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Belshazzar's Feast; The Hand-writing on the Wall (538 BC)
繁體中文
伯沙撒的盛宴；牆上的指書（公元前538年）
¹ 伯沙撒王為他的一千大臣設擺盛大的筵席，在這一千人面前飲酒。
² 伯沙撒飲酒歡暢之時，吩咐人將他父親尼布甲尼撒從耶路撒冷殿中所掠的金銀器皿拿來；王與他的大臣、后妃、妃嬪好用這器皿飲酒。
³ 於是他們把耶路撒冷神殿庫房中所掠的金器皿拿來；王和大臣、后妃、妃嬪都用這器皿飲酒。
⁴ 他們飲酒，讚美金、銀、銅、鐵、木、石所造的神明。
⁵ 當時忽有人的手指頭顯出來，在王宮與燈臺相對的粉牆上寫字；王看見那寫字的指頭。
⁶ 王的臉色就變了，心意驚惶，腰骨好像脫節，雙膝彼此相碰。
⁷ 王大聲吩咐將用法術的、迦勒底人和觀兆的領進來；王對巴比倫的哲士說：誰讀了這文字，又把講解告訴我，他就必身穿紫袍，項戴金鍊，在我國中位列第三。
⁸ 於是王的一切哲士都進來；但他們不能讀那文字，也不能把講解告訴王。
⁹ 伯沙撒王就甚驚惶，臉色改變，他的大臣也都驚奇。
這裡我們看到伯沙撒王非常歡樂，卻忽然變得非常陰沉，在富足的滿溢中陷入窘迫。請看他怎樣冒犯神，神又怎樣驚嚇他；並觀望這場爭鬥的結局將如何，以及那硬著心抵擋神的人是否亨通。
I. 請看王怎樣冒犯神，輕慢他。他設擺盛大的筵席，或說酒的盛宴；也許是某種週年慶典，為記念他的生日或登基日，或為尊崇他們的某個偶像。歷史學家說，居魯士此時正帶著軍隊圍攻巴比倫，他知道這場宴會，便料定他們那時必疏於防備，somno vinoque sepulti——埋葬在睡眠和酒中，便乘此機會攻城，於是更輕易地攻取了它。伯沙撒借此機會邀請一千大臣來與他同飲。他們也許是那些在保衛城池抵禦圍攻者時卓著功勳的人；或者這是他的大戰會議，當他們喝足了，他要與他們商議下一步當行何事。他們當視為極大恩寵的是，他在他們面前飲酒，因為東方君王以罕見露面為驕傲。他在他們面前飲酒，因他設這宴席，如亞哈隨魯那樣，要展示他威嚴的尊榮。在這豪華的宴席中：1. 他冒犯了神的護理，公然對他的審判挑戰。他的城如今正被圍困；強大的仇敵已經兵臨城下；他的性命和王國都岌岌可危。這一切都是主的手攻擊他，借此他呼召他哭泣、悲哀、束上麻布。神的聲音在城中呼喊，如約拿之於尼尼微：再過四十天，或更少，巴比倫就必傾覆。所以他本應如尼尼微王那樣宣告禁食；但他既決意與神背道而馳，反而宣告宴席，看哪，歡樂喜樂、宰牛殺羊、吃肉喝酒，仿佛他敢與全能者較量其所能行的最壞（賽 22:12,13）。為顯示他絕不怕因缺糧而被迫投降，他如此揮霍。注意：安逸和縱欲是可悲的……
II. 請看神怎樣驚嚇王，把恐怖加在他身上。伯沙撒和他的大臣正在放縱之中，杯籌交錯，個個微醺快活，也許為居魯士和他的軍隊乾杯咒詛，並以為圍困不久必解，便高呼萬歲；但時刻已到，那從前論巴比倫王——當他的城被波斯人和瑪代人圍攻之時——所說的話必須應驗（賽 21:2-4）：我樂夜的夜晚，他變為驚嚇給我。宮廷這場舞會的歡笑必被破壞，他們的歡樂必被打沉——雖然王自己是宴會的主持；當神一發令，立即我們便看見他和一切賓客陷入極度的混亂，他們歡笑的盡頭便是沉重。1. 有人的手指頭顯出來，在王宮與燈臺相對的粉牆上寫字，在他面前（Da 6:5）——"加百列天使"，拉比說，"引導這些指頭並借它們寫字。""那隻屬天的手"（我們自己的一位拉比萊特富特博士 Dr. Lightfoot 說）"曾為他的百姓寫下兩塊法版作為律法，如今卻在牆上寫下巴比倫和伯沙撒的結局。"這裡所差來叫他們驚慌的，並無甚麼發聲響或威脅他們性命之物，沒有雷轟閃電，沒有拔刀在手滅命的天使，只有手中之筆，寫在牆上，與燈臺相對——他們都能借自己的燭光看見。注意：神的話語一經寫下，便足以使最驕傲大膽的罪人驚慌——當他樂意使其發出效力之時。王看見那寫字的指頭，卻看不見其手所屬的人，這使事情更為可怖。注意：我們所見神的事——那寫在受造之物書上和聖經書上的指頭（看哪，這不過是他道路的些微，伯 26:14）——足可使我們對那看不見的神存敬畏的意念。若這是神的手指，那他露出的膀臂又是怎樣的呢？他本身又是怎樣的呢？2. 王立即被恐慌抓住（Da 6:6）：他的臉色變了（血色忽來忽去）；腰骨好像脫節——腰部沒有力量，背部如大驚嚇時常有的那樣疼痛；雙膝彼此相碰——他如白楊葉般猛烈戰抖。但這是為甚麼？他為何如此驚惶？他還沒有看見所寫的是甚麼，怎知那不會是關乎他和他國度的某種拯救的好兆頭呢？但問題在於他的心意驚惶；他自己的罪良心撲面而來，告訴他沒有理由期望從天上得著甚麼好消息，天使的手只能寫出令他恐懼的事。知道自己欠神公義之債的人，立即斷定這是奉他名而發的逮捕令，是傳他出庭的傳票。注意：神能迅速喚醒最安逸的人，使最剛硬罪人的心戰抖；這不需要別的，只要放任他自己的意念臨到他即可——它們很快就要作暴君，給他足夠的麻煩。3. 巴比倫的哲士立即被召進來，看他們對這牆上文字能作甚麼（Da 6:7）。王大聲喊叫——如匆忙之人，如迫切之人——要把術士的全學院帶來，試試他們能否讀這文字，把講解告訴他；因為王和他一切大臣都不能，這超出他們的範圍。屬天啟示的研究（他們所擁有或自以為擁有的）以及與靈界的交往，被外邦人限於一個專業，別人不得插手；但神用指頭寫給我們的話，卻人人可讀；凡願意的都可以在聖經中讀懂神的心意。為激勵這些哲士在這事上發揮最大的技能，並激發他們爭相嘗試，他應許凡能對這文字作出滿意解釋的人，必受朝廷最高尊榮的封賞……他必穿紫袍，戴金鍊——這在不知更高貴之事的人眼中是榮耀的。不，他還要作首相，在國中位列第三——僅次於王和王儲。4. 王對他們的期望落空；他們無一人能讀那文字，更不用說講解（Da 6:8），這使王的混亂加劇（Da 6:9）。他越想越覺不妙，恐怕禍患將至。他的大臣——曾與他同歡樂的——如今也與他同驚恐；他們也都驚奇失措；他們的人多和酒的提神都無助於維持精神。哲士不能讀那文字，並非因為它是用他們所不認識的語言或文字寫的，而是神或在他們眼前蒙上一層霧，或在他們心中放入混亂，使他們不能讀，好叫講解這奧秘文字的尊榮留給但以理。注意：一個已甦醒受感的良心之恐懼，可因一切受造之物全然不能給它安慰或滿足而加劇，這是公義的。
英文原文
Belshazzar's Feast; The Hand-writing on the Wall (538 BC)
¹ Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.
² Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein.
³ Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them.
⁴ They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.
⁵ In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaster of the wall of the king's palace: and the king saw the part of the hand that wrote.
⁶ Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.
⁷ The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.
⁸ Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof.
⁹ Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.
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 of his birth-day 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 22:12,13. 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, Da 6:2. 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 27:16,18. 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 (Ps 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, Da 6:4. 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 (Da 6:1), 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 (Da 6:5), "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 (Da 6:6): 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, Da 6:7. 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 (Da 6:8), which increases the king's confusion, Da 6:9. 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
Daniel Brought before Belshazzar (538 BC)
繁體中文
但以理被帶到伯沙撒面前（公元前538年）
¹⁰ 那時太后因王和他大臣的話，就進入宴宮；太后說：願王萬歲；你的心意不要驚惶，臉色不要改變。
¹¹ 在你國中有一個人，他裡面有聖神之靈；你父親在位的日子，已顯出他內有光明、聰明、智慧，好像神的智慧；你父親尼布甲尼撒王——我又說你的父親——立他為術士、用法術的、迦勒底人、並觀兆者的領袖。
¹² 因為但以理心中有美好的靈性，又有知識聰明，能圓夢、釋謎語、解疑惑，這些都顯明在他身上，王又給他起名伯提沙撒；現在可以召了但以理來，他必將講解說明。
¹³ 於是但以理被帶到王面前。王對但以理說：你就是我所聽見、被擄猶大人之中、我父王從猶大帶出來的那但以理嗎？
¹⁴ 我也聽見論你說，你裡面有神明之靈，並且你裡面有光明、聰明和美好的智慧。
¹⁵ 現在哲士和術士已經在我面前被帶來，要他們讀這文字、把講解告訴我；他們卻不能說明這事。
¹⁶ 我聽見論你說，你能解釋疑惑；現在你若能讀這文字、把講解告訴我，你就必身穿紫袍，項戴金鍊，在我國中位列第三。
¹⁷ 但以理在王面前回答說：你的贈品可以歸你自己，你的賞賜可以歸別人；我卻要為王讀這文字，把講解告訴他。
¹⁸ 王啊，至高的神曾把國度、尊榮、威嚴、榮耀賜給你父親尼布甲尼撒。
¹⁹ 因神所賜他的尊大威嚴，各方、各國、各族的人都在他面前戰兢恐懼；他要殺誰就殺，要留誰就留，要升誰就升，要降誰就降。
²⁰ 但他心高氣傲、靈性剛愎狂傲，就被革去王位，奪去榮耀。
²¹ 他被趕逐離開世人；他的心如獸心，與野驢同住；使他如牛吃草，身被天露滴水；直等他知道至高的神在人的國中掌權，憑自己的意旨立人治國。
²² 伯沙撒啊，你是他的兒子，你雖知道這一切，你心卻仍不自卑。
²³ 你卻向天上的主自高，使人將他殿中的器皿帶到你面前；你和你的大臣、后妃、妃嬪用這器皿飲酒；你又讚美那不能看、不能聽、無知的金、銀、銅、鐵、木、石所造的神；卻沒有將榮耀歸給那手中有你氣息、一切道路都為他所管的神。
²⁴ 因此從他面前有手掌的一部分差來，這文字就寫在其上。
²⁵ 所寫的文字是：彌尼、彌尼、提客勒、烏法珥新。
²⁶ 那講解是這樣：彌尼——神已經數算你國的年日，使之完畢。
²⁷ 提客勒——你被稱在天平裡，顯出虧欠。
²⁸ 毘列斯——你的國分裂，歸與瑪代人和波斯人。
²⁹ 伯沙撒下令，人就把但以理穿上紫袍，把金鍊戴在他頸上，又為他傳令，使他在國中位列第三。
這裡有：I. 太后就但以理這位配在此難題中被諮詢的人，向王所作的介紹。這位太后被推測是以未米羅達的遺孀，是希羅多德所提到的那位極其精明的著名女子尼托克里斯。她並未出席宴會，如王的妻妾妃嬪（Da 6:2）；以她的年齡和端莊，徹夜狂歡並不相宜。但王和大臣受驚的消息傳到她的宮中，她便親自來到宴宮，向王推薦一位治他憂鬱的醫生。她懇請他不要因術士們不能解此謎而灰心，因為在他國中有一位不止一次幫助他祖父度過如此絕境的人，如今也必能幫助他（Da 6:11,12）。她不能親自讀這文字，卻指引他去找能讀的人；讓但以理如今被召——他本該首先被召。如今請注意：1. 她對但以理的高度評價：他是一個裡面有聖神之靈的人——他裡面有超乎人類之物，不僅是人的靈（人的靈是耶和華的燈），更是屬天的靈。照她本國和信仰的語言，她不能再給人更高的稱讚；她讚揚他，作為一位：(1) 有卓越頭腦的人：光明、聰明、智慧，好像神的智慧在他身上被發現。他對隱秘之事的洞察如此，對將來之事的先見如此，顯然他是受神感動的；他有知識和聰明勝過一切別的哲士——能解夢、解謎語和解疑惑。所羅門有此類奇妙的直覺；但看來但以理在這些事上有更多即時的屬天指引。看哪，有一位比所羅門更大者在這裡。然而他們兩人的智慧與藏於基督裡的智慧寶藏相比又如何？(2) 他有卓越的心：他有美好的靈，這是他智慧和知識的大裝飾，又使他配領受這恩賜；因為神在眼中看為善的人，就賜他智慧、知識和喜樂。他謙卑、聖潔、屬天——敬虔恩典之靈——為神的榮耀和人的益處而熱心的靈。這誠然是美好的靈。2. 她對尼布甲尼撒對他的尊重所作的記述；他甚為恩寵他，並提升他："你的父親（即祖父；但尼布甲尼撒之於那王室，直到許多代，都可稱為父親，因為正是他使那王室升至如此輝煌）王，我說，你的父親立他為術士之領袖。"也許伯沙撒有時曾因驕傲而輕蔑地論及尼布甲尼撒——他的謀略、他的治國方法、他任用的臣宰——以為自己比他更聰明；所以他的母親便重提此事。"王，我說，你的父親——你所擁有的一切都歸功於他的善治——他稱他為巴比倫一切哲士之首，並管轄他們，又按他神的名給他起名伯提沙撒，以為借此可以尊榮他；"但但以理自己常使用他的猶太名字——他決意保留，作為他對信仰忠心的記號——已使那名字不再通用；只有太后記得，否則他通常被稱為但以理。注意：復興對謙卑願意被遺忘的偉人之善工的記念，是極美的事奉。3. 她就此向他提的動議：可以召了但以理來，他必將講解說明。由此可知但以理如今在朝廷已被遺忘。伯沙撒對他是陌生的，不知自己國中有這一珍寶。新王即位，新內閣上任，舊的便被擱置。注意：有許多珍貴的人、可能極有用的人，長久埋沒於默默無聞之中；也有曾立下卓越功勳的人，活著卻被忽略不被注意；但無論人怎樣，神不會不義地忘記為他國度所作的服事。但以理被罷職之後，私下生活，不求任何引人注目的機會；然而他住在宮廷附近、在呼召範圍之內，雖然巴比倫如今被圍，他可在有需要時借他在達官中的影響力為同胞行善。但護理如此安排，使他在那王朝傾覆之際正好被太后帶回朝廷，好叫他在隨後的政府中留待升遷。如此義人從默默無聞中發光，尊榮以先必有謙卑。
II. 但以理被引到王前，以及王要他讀並解明這文字的請求。但以理被帶到王面前（Da 6:13）。他此時年近九十，所以他的年齡、尊榮和從前的高位，本可使他自由進見王前；然而他願意被禮賓官如陌生人般引導。注意：1. 王以傲慢的姿態問：你就是那被擄猶大人中的但以理嗎？因他是猶太人和俘虜，他若能避免就不願欠他的人情。2. 他告訴他他所聽見的稱讚（Da 6:14）：你裡面有神明之靈；他派人召他來是要試驗他是否配得如此高的評價。3. 他承認巴比倫一切哲士都失敗了；他們不能讀這文字，也不能說明講解（Da 6:16）。但4. 他應許他若能作這事，便得他所應許他們的同樣賞賜（Da 6:16）。奇哉，術士們如今和尼布甲尼撒之時屢屢被難住，竟不嘗試甚麼以挽救聲譽；若他們大有把握地說："這夢或這文字的意義是如此如此"，誰能反駁他們？但神如此安排，使他們完全無話可說——正如基督降生之時，外邦的神諭全然啞口無言。
III. 但以理對這些奧秘字句所作的講解——這講解非但不能減輕王的恐懼，恐怕反而加深之。但以理如今年事已高，伯沙撒年輕；所以他在此比在類似場合對尼布甲尼撒更坦然直接。責備任何人——尤其是大人物——時，需要智慧考慮一切情況；因為教訓的責備是生命的道。但以理在此所說：
1. 他承擔讀那引起驚慌的文字並說明講解（Da 6:17）。他輕看他所應許的賞賜，不悅提及，因為他不是那些為錢占卜之人；尼布甲尼撒後來給他的賞賜他樂意接受，卻不屑於與之討價還價，或為這樣那樣應許的尊榮而為王讀這文字。不："你的贈品可以歸你自己（不久便不是你的了），你的賞賜可以歸別人——你那些你但願其賺取之人中的任何一位哲士；我不看重。"但以理看見他的王國如今在最後喘息，便以輕看他的贈品和賞賜。如此我們若憑信心看見這世界末期正加速來臨，也當輕看這世界所能給的一切贈品賞賜。任它把其必朽的贈品歸給別人；有更好的贈品是我們眼目心靈所注視的；但我們仍當在世上盡本分，盡一切真誠服事之能事，在信仰承認中讀神的文字，並以相稱的言行說明其講解，然後為他的贈品——他的賞賜——信靠神，與之相比，世界所能給的盡是垃圾瑣屑。
2. 他向王詳細複述神與他父親尼布甲尼撒的交往，這本是為他的教訓和警告而設。這不是為花俏或消遣，而是講解這文字的必要前言。注意：我們要正確明白神對我們所作之事，回顧他對別人所作之事是有用的。
(1) 他描述屬天護理提升尼布甲尼撒所達的崇高尊嚴和權勢（Da 6:18,19）。他有國度、尊榮、威嚴、榮耀——就我們所知，超過他以前任何外邦君王；他以為他的榮耀是自己非凡的謀略和勇毅所得，將其成功歸於自己出眾的計畫天才；但但以理對如今享受他勞碌果實的人說，那是至高的神——萬神之神、萬王之主（如尼布甲尼撒自己所稱）——賜他那國度、那遼闊版圖、他所用以主持政務的威嚴，以及他借興旺治理所得的榮耀和尊貴。注意：無論人在外在昌盛上達到何種程度，都當承認是神所賜，非自己所得。永不可說：我的力量、我手的能力為我得這財富、這升遷；當永遠記念是神賜人得財富的力量，又賜其努力成功。如今神賜給尼布甲尼撒的權勢就能力與權柄而言都極大。[1] 他的能力強到不可抵擋；神給他的威嚴如此，他所統帥的軍隊如此之多，他指揮的技藝如此精妙——他的劍指向何方，就無不亨通。他能借威脅征服列國而不必動一刀一槍，因萬民在他面前戰兢恐懼，不惜任何代價為性命妥協。請看武力是甚麼，對武力的恐懼作甚麼。那就是世界中野蠻部分——甚至人類世界——用以治理和被治理的工具。[2] 他的權柄絕對到不可制衡。他所被容許、所承受的、至少他所自取的權柄，是不容辯駁的，是絕對專制的——無人在立法或行政上與他同分。在刑罰上，他隨意定罪或宣告無罪：他要殺誰就殺，要留誰就留——雖然兩者同樣無辜或同樣有罪。生殺之權完全在他手中。在賞賜上，他隨意升遷或貶黜：他要升誰就升，要降誰就降——純粹出於興致，連對自己也不必給理由；全是ex mero motu——出於他的善意，stat pro ratione voluntas——他的意志就是理由。東方君主國的體制如此，其君王的方式如此。
(2) 他把尼布甲尼撒所犯的罪擺在他面前——借此他惹動神反對自己。[1] 他對在下之人傲慢無禮，變得專橫暴虐。對他的權勢的記述暗示他對權勢的濫用——他憑興致和激情行事，不憑理性和公道；以致常定無罪者之罪、釋放有罪者——兩者都為耶和華所憎惡。他廢黜功臣、提升不肖——大大損害公眾——為此他要向那賜他權能的至高神交賬。注意：人擁有絕對專制的權力而不濫用，是極難罕見之事。卡姆登記有吉拉爾德斯的一副對句，他論到我們英王亨利二世，視之為罕例——從未有人權勢如此大而為害如此少。
但那還不是全部。[2] 他對在他上面的神傲慢無禮，變得驕傲狂妄（Da 6:20）：他心高氣傲，他的罪和毀滅便由此開始；他的靈性剛愎狂傲——向神的命令和審判剛硬；他任性頑固，神的話和他的杖都不能在他身上留下長久印象。注意：驕傲是在一切別的罪上使心剛硬、使悔改和改革的手段失效的罪。
(3) 他提醒他神因他的驕傲和頑固而降在他身上的審判——他如何被奪去理性，從王位被廢（Da 6:20），被趕離世人，與野驢同住（Da 6:21）。那不願以理性之規則治理臣民的，自己便沒有足夠理性治理自己。注意：當人變得不講理、不肯用理性之時，神公義地奪去他們的理性；當人變得暴虐、用權勢作惡之時，神公義地奪去他們的權勢。他如獸一般直到他知道並接受那信仰的第一原則——至高的神在人的國中掌權。人之所以與獸有別並高於獸，與其說是靠理性，不如說是靠信仰；他作至高創造之主的臣民，比作下等受造之物的首領更為榮耀。
注意：君王必知道——或被迫知道——至高的神在他們的國中掌權（這是imperium in imperio——國中之國，不容反對），並且他憑自己的意旨立人治國。正如他立嗣，他也立君。
3. 他奉神的名對伯沙撒提出彈劾。在從牆上文字宣讀他的判決之前，他先向他指出他的罪行，為神在你說話時得稱義，在你審判時顯清白。如今他所指控的是：(1) 他沒有以神對他父親的審判為鑑戒（Da 6:22）：你是他的兒子，伯沙撒啊，你雖知道這一切，你心卻仍不自卑。注意：我們的心若不在神面前自卑——既順從他的誡命也順從他的護理，借悔改、順服、忍耐而自卑——便是大大得罪神；不，他期望最大的人物也在他面前自卑，承認他們雖大，卻要向他交賬。當我們知道足以自卑之事卻不思想不應用，尤其當我們看見別人不肯屈膝而被壓碎、不肯俯伏而傾倒，卻仍舊頑梗不化，便是我們心不自卑的大加重。若孩子們跟隨父母惡行的腳蹤——雖然他們已看見其代價何大、後果何害——便使罪更為嚴重。我們知道這事、知道這一切，卻仍不自卑嗎？(2) 他比尼布甲尼撒自己更大膽地冒犯神——這一夜的放縱便可為證，他在其中正受這恐怖襲擊（Da 6:23）："你向天上的主自高，向他發烈怒，並向他的冠冕和尊嚴動武；具體就在此：你褻瀆了他殿中的器皿，使你聖所的用具成為你罪惡的工具；並在實際故意藐視他之中，讚美金銀所造、不能看、不能聽、無所知曉的神，仿佛它們勝過那看見、聽見、知道一切的神。"決意繼續犯罪的罪人，很滿意有不能看、不能聽、無所知曉的神——因為如此他們便可安然犯罪；但他們必將混亂地發現，雖然他們所選的是這些神，他們受審所憑的卻不是這些神，而是一位萬物在他面前都是赤露敞開的。(3) 他沒有達成他被造和蒙保守的目的：那手中有你氣息、一切道路都為他所管的神，你卻沒有將榮耀歸給他。這是一般的指控，對我們所有人都成立；讓我們思考要如何回答。請注意：[1] 我們作為受造者、蒙保守者、受益者、屬主者、受治者，對神的倚賴；不僅我們的氣息從他手中而出，我們如今的氣息也在他手中；是他持守我們的性命；他若收回我們的氣息，我們便死亡。我們的時代在他手中，我們用以衡量時代的氣息也是如此。我們生活、動作、存留都在乎他；我們靠他而活、靠他而活、不能離他而活。人的道路不在自己——不在自己的命令、自己的支配之下；他的卻是我們一切的道路；因為我們的心在他手中，一切人的心也是如此——甚至君王，他們似乎最像自主之人。[2] 我們對神的責任，作為這倚賴的回報；我們當榮耀他，將自己獻給他為尊榮，從事他的服事，以討他喜悅為念，以讚美他為業。[3] 我們在此責任上的失職，儘管有那倚賴；我們沒有如此行；因為我們都犯了罪，虧缺了神的榮耀。這便是對伯沙撒的控告；不需別的證據，事實的顯然證據已充分證明，他自己的良心也不能不認罪。所以：
4. 他如今進而宣讀判決——正如他所見寫在牆上："那時——當你如此褻瀆聖物達到此不敬之頂點，那時當你正沉浸於褻瀆的拜偶像之宴，便有手掌的一部分——那寫字的手指——從他而來——從你所如此大膽冒犯、卻長久容忍你的神而來，他卻不再容忍；他差它們來，你如今所見的這文字就寫上了（Da 6:24）。正是他如今以苦難攻擊你，使你擔當你的罪孽"（伯 13:26）。注意：正如罪人的罪寫在神全知的書上，罪人的判決也寫在神律法的書上；那日案卷將展開，他們必按其受審。如今文字是彌尼、彌尼、提客勒、烏法珥新（Da 6:25）。幸有權威的解釋附上，否則我們對這些字難明其意——如此簡短；其意為他數算了、他稱過了、他們分裂。迦勒底哲士因不知只有一位神，不能明白這個他是誰，因此（有人以為）這文字困擾他們。(1) 彌尼；這重複一次，因為事情確定——彌尼、彌尼；此詞在希伯來文和迦勒底文中意為他數算並完畢，但以理如此解釋（Da 6:26）："神已經數算你國的年日——其繼續的年數日子；這些在神的計謀中已被數算，如今已經完畢；你掌管它的期限已滿，如今必須交出。你的國到此為止。"(2) 提客勒；這在迦勒底文中意為你被稱過，希伯來文中意為你太輕。萊特富特博士如此解。因為這王和他的行為被稱在神公義無誤的天平中。神對他的真實品格的認識，如同金匠對他在最精密的天平上所稱之物的重量的認識。神在權衡他的行為、考慮案情之前，不對他作出判決。"但你顯出虧欠——不配有如此信託託付於你——一個虛浮、輕薄、空虛之人，毫無分量之人。"(3) 烏法珥新，當譯作和法珥新，或毘列斯。Parsin在希伯來文意為波斯人；Paresin在迦勒底文意為分裂；但以理把兩者合在一起（Da 6:28）："你的國分裂——從你被奪去，並歸與瑪代人和波斯人——作為他們分割的掠物。"如今這話可無需強解地應用於罪人的判決。彌尼、提客勒、毘列斯可以輕易意指死亡、審判和地獄。死時，罪人的日子被數算並完畢；死後審判，那時他必被稱在天平中顯出虧欠；審判後罪人必被斬斷，作為掠物歸給魔鬼和他的使者。但以理在此並未給伯沙撒像他給尼布甲尼撒那樣的勸誡和悔改鼓勵，因為他看見判決已出，他不會被允許悔改的空間。
人會以為伯沙撒會對但以理發怒，看見自己的處境已絕望，便向他發烈怒。但他因自己的良心對他所說一切之合理性深受信服，竟無所反對；反而兌現所應許的賞賜，為他穿上紫袍，戴上金鍊，並宣告他在國中位列第三（Da 6:29）——因為他要守信，也因為文字的講解不如他所願，並非但以理的錯。注意：許多人極其尊重神的先知，卻對他的話毫不在意。但以理並不看重這些尊號和印記，卻不肯拒絕，因為它們是王子善意的記號；但我們有理由想，他帶著微笑接受，預見這一切與賜予者一同多快枯萎。它們如約拿的蓖麻，一夜長成一夜枯乾，所以為此極其高興便是愚妄。
英文原文
Daniel Brought before Belshazzar (538 BC)
¹⁰ Now the queen, by reason of the words of the king and his lords, came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:
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, astrologers, Chaldeans, and soothsayers;
¹² Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation.
¹³ Then was Daniel brought in before the king. 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?
¹⁴ I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.
¹⁵ And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing:
¹⁶ And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
¹⁷ Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
¹⁸ O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:
¹⁹ And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down.
²⁰ But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him:
²¹ And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
²² And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;
²³ But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified:
²⁴ Then was the part of the hand sent from him; and this writing was written.
²⁵ And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.
²⁶ This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.
²⁷ TEKEL; Thou art weighed in the balances, and art found wanting.
²⁸ PERES; Thy kingdom is divided, and given to the Medes and Persians.
²⁹ Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom.
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 (Da 6:2); 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, Da 6:11,12. 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, Da 6:13. 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 (Da 6:14), 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, Da 6:16. But, 4. He promises him the same rewards that he had promised them if he would do it, Da 6:16. 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, Da 6:17. 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, Da 6:18,21. 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, Da 6:18,19. 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 vitæ 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.
But that was not all. [2.] He behaved insolently towards the God above him, and grew proud and haughty (Da 6:20): 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 sins 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 (Da 6:20), driven from among men, to dwell with the wild asses, Da 6:21. 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 (Da 6:22): 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 (Da 6:23): "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, Da 6:24. 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, Da 6:25. 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 (Da 6:26): "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 (Da 6:28): "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 (Da 6:29), 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.
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Daniel Deals Plainly with Belshazzar; Interpreting of the Writing on the Wall (538 BC)
繁體中文
但以理坦率待伯沙撒；講解牆上的字（主前538年）
³⁰ 當夜，迦勒底王伯沙撒被殺。
³¹ 瑪代人大流士年六十二歲，取了迦勒底國。
這裡有：1. 王的死。他大可發抖，因為他正落入 驚嚇之王 手中，Da 6:30。當夜——當他的心因酒快樂時——圍城者闖進城，直撲王宮；在那裡他們尋見王，給了他致命一擊。他找不到一處如此隱秘足以藏身，也沒有一處如此堅固足以護庇。異教作者論及居魯士在兩名叛逃者指引下出其不意地攻取巴比倫——他們把進城最好的路指给他。這事早被豫言將使朝廷何等驚惶，Jer 51:11,39。注意，死亡如網羅臨到那些心為酗酒沉醉所勝的人。2. 國度轉入他人之手。我們如今從金首降到銀胸銀臂。瑪代人大流士取了國，是與征服者居魯士合作、得其同意而成，Da 6:31。他們在戰爭與征服上同夥，在統治上亦然，Da 6:28。經上記到他的年齡，那時六十二歲；正因如此，居魯士——他的姪兒——讓他居先。有人注意到，他在被擄最後一年既六十二歲，便是生於被擄第八年——也就是耶哥尼雅與一切貴胄等被擄的那年。見 2Ki 24:13-15。正當那最致命的一擊發出之時，一位王子出生了，日後要為耶路撒冷向巴比倫報仇，並醫治如今所受的傷。神對他百姓的籌謀何等深遠，他的旨意何等恩慈。
英文原文
Daniel Deals Plainly with Belshazzar; Interpreting of the Writing on the Wall (538 BC)
³⁰ In that night was Belshazzar the king of the Chaldeans slain.
³¹ And Darius the Median took the kingdom, being about threescore and two years old.
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, Da 6:30. 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 51:11,39. 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, Da 6:31. They were partners in war and conquest, and so they were in dominion, Da 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 2Ki 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.
巴比倫國的毀滅，當它尚在遠方之時，早有長久而頻繁的預言；本章我們看到它的應驗，以及就在它應驗的那一夜對它所作的預言。那時伯沙撒在巴比倫作王；有人計算他已作王十七年，有人說只三年；此處我們看到他的結局和他國度的終結。我們當知，大約在此前兩年，勢力日增的波斯王居魯士率大軍來攻巴比倫；伯沙撒迎戰，在正規戰中被擊潰。他和散兵退入城中，居魯士便圍困他們。他們極其安穩，因為有幼發拉底河作保障，城中有二十年的糧食；但在圍困的第二年，居魯士攻取了它，正如此處所記。本章中我們看到：I. 伯沙撒所設的放蕩、拜偶像、褻瀆聖物之宴——他在其中填滿了罪惡的量器（Da 5:1-4）。II. 在他歡樂之中，牆上出現的一隻手指所寫的字帶給他的驚慌，他的一切哲士都不能讀或解明其意（Da 5:5-9）。III. 但以理終被帶到他面前，對那奧秘字句所作的講解——他坦白對待他，把他已寫定的結局指給他看（Da 5:10-28）。IV. 講解立即應驗——王被殺，國被奪（Da 5:30,31）。