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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Daniel 5:10–29. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
“He was deposed from the throne of his kingdom: just as he elevated those he wanted and humbled those he wanted,” doing so not altogether by a right decision, so the King and Lord of all gave your father the kingdom as he wanted, but on perceiving him giving vent to an overweening sense of his own importance, running the kingdom in an arrogant and conceited manner, a victim of haughtiness, he deprived him of the royal throne and stripped him of the honor paid him by everyone. Instead of divesting him only of the kingdom, however, he drove him also from normal association, gave him over to insanity and derangement and caused him to live with wild asses and savage beasts, taking on the life of the animals whose ferocity he had imitated.
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Summary
Daniel 5:20 powerfully articulates the divine judgment meted out to King Nebuchadnezzar, whose heart became arrogant and whose mind grew obstinate in pride. This pivotal verse explains that as a direct and sovereign consequence of his self-exaltation and refusal to acknowledge God's supreme authority, he was divinely deposed from his royal throne and stripped of his kingly glory. This historical account, recounted by Daniel to King Belshazzar, serves as a profound and urgent warning that the Most High God opposes the proud and sovereignly removes those who stubbornly refuse to humble themselves before His absolute reign, a critical lesson Belshazzar tragically failed to internalize, leading to his own imminent downfall.
Context
Literary Context
Daniel 5:20 is strategically placed within Daniel's dramatic interpretation of the "Mene, Mene, Tekel, Parsin" inscription for King Belshazzar, serving as the climactic historical precedent that underscores Belshazzar's inexcusable culpability. The chapter opens with Belshazzar's audacious and blasphemous feast, where he desecrates sacred vessels plundered from the temple in Jerusalem, a direct affront to Yahweh. The terrifying appearance of the disembodied hand writing on the wall prompts the king to summon Daniel, who, before interpreting the cryptic message, first delivers a scathing historical sermon. Daniel recounts the well-known narrative of Belshazzar's grandfather, King Nebuchadnezzar, detailing his rise to immense power, his subsequent fall due to overweening pride (as elaborated in Daniel 4), and his eventual restoration after a period of profound humbling and acknowledging God's sovereignty. Daniel 5:20 specifically encapsulates the precise reason for Nebuchadnezzar's deposition, establishing a stark and recent example of divine judgment against pride. This recounting is not mere historical background but a direct indictment, highlighting Belshazzar's willful ignorance and defiance, as Daniel explicitly states in Daniel 5:22, making his impending judgment just and unavoidable.
Historical & Cultural Context
The events of Daniel 5 unfold in Babylon on the fateful night of its fall to the Medo-Persian forces in 539 BC. King Belshazzar, acting as co-regent with his father Nabonidus, hosts a lavish and defiant feast. The use of the sacred temple vessels, which Nebuchadnezzar had plundered during the destruction of the First Temple in 586 BC, was not merely an act of revelry but a profound act of sacrilege and deliberate blasphemy against the God of Israel. In the ancient Near East, kings often attributed their power and success to their patron deities, fostering a pervasive culture of imperial hubris. Nebuchadnezzar, despite initial encounters with Daniel and acknowledgments of Yahweh's power, ultimately succumbed to this common royal arrogance, believing his vast empire was solely the product of his own might and wisdom. The narrative of his seven-year period of madness and subsequent restoration (detailed in Daniel 4) would have been a well-known, even legendary, event within Babylonian court circles and throughout the empire. Belshazzar's subsequent pride and direct affront to God, despite this clear precedent, demonstrate a willful and culpable defiance that invited swift and decisive divine retribution.
Key Themes
Daniel 5:20 powerfully contributes to several overarching themes central to the book of Daniel and broader biblical theology. Foremost among these is the destructive nature of human pride and the absolute necessity of humility before the Most High God. Nebuchadnezzar's "heart was lifted up, and his mind hardened in pride," directly resulting in his dramatic downfall, illustrating the timeless biblical principle that "Pride goes before destruction, and a haughty spirit before a fall," as warned in Proverbs 16:18. Secondly, the verse unequivocally asserts God's absolute sovereignty over all earthly rulers, kingdoms, and human affairs. It was not a political coup or a natural disaster, but divine judgment that "deposed from his kingly throne" and "took his glory from him," reinforcing the truth articulated throughout Daniel that "the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes," as seen in Daniel 2:21 and Daniel 4:17. Finally, the verse highlights the severe consequences of unrepentant arrogance and willful ignorance. Nebuchadnezzar experienced a period of humbling until he acknowledged God, but Belshazzar, having known this precedent, faced an even swifter and more final judgment for his deliberate refusal to learn from history and acknowledge God's supremacy.
Exposition and Analysis
Key Word Analysis
This term, referring to the inner core of a person, encompasses not only emotions but also intellect, will, and moral character. When Nebuchadnezzar's "heart was lifted up," it signifies an inflated ego, a spirit of self-exaltation, and a haughty disposition that attributed his vast achievements and dominion solely to himself, disregarding any divine source or authority. It points to a deep-seated spiritual condition of arrogance.
This Aramaic word means to become mighty, strong, or, figuratively, obstinate. When his "mind hardened in pride," it describes a stubborn, unyielding will and intellect that became rigid and resistant to the truth of God's sovereignty. It speaks of a soul made inflexible by arrogance, incapable of humility or acknowledging a power greater than its own, indicative of a deliberate choice to resist divine truth.
This term encompasses value, wealth, costliness, dignity, honor, and splendor. When "they took his glory from him," it means he was stripped of his royal dignity, the honor associated with his position, and the splendor of his reign. This was a profound humiliation, a public removal of his regal majesty, demonstrating that his perceived power and honor were ultimately contingent upon God's allowance and could be removed at His sovereign will.
Verse Breakdown
"But when his heart was lifted up,"
This clause describes the internal, spiritual root of Nebuchadnezzar's downfall. His "heart," the very center of his being and will, became arrogant and self-exalting. This was not a fleeting emotion but a deep-seated condition of pride, where he attributed his vast achievements and the might of his empire solely to his own power and wisdom, rather than to divine providence or allowance.
"and his mind hardened in pride,"
This phrase further elaborates on the nature of his arrogance, indicating a stubborn and unyielding will. His "mind" (or spirit) became obstinate and resistant, fortified by his pride. This signifies a deliberate refusal to acknowledge any authority higher than his own, an unwillingness to humble himself or learn from past divine interventions, leading to a spiritual insensitivity that blinded him to God's ultimate sovereignty.
"he was deposed from his kingly throne,"
This is the direct, divinely orchestrated consequence of his internal pride. The passive voice ("he was deposed") strongly implies that the action was performed by an external, superior power – God Himself. Nebuchadnezzar's removal from his position of ultimate earthly authority was not a political coup or natural decline but a direct divine judgment, powerfully demonstrating God's absolute sovereignty over human rulers and their kingdoms.
"and they took his glory from him:"
This final clause describes the complete and humiliating stripping of his royal dignity, honor, and splendor. Again, the passive voice ("they took") points to divine agency. His outward display of power, the respect he commanded, and the majesty of his reign were removed, leaving him utterly humiliated. This serves as a stark reminder that true glory and lasting authority belong to God alone, and all human glory is transient and dependent on His will.
Literary Devices
Daniel 5:20 employs several potent literary devices to convey its profound theological message. Parallelism is evident in the verse's structure, with two clauses describing Nebuchadnezzar's internal spiritual state ("heart was lifted up," "mind hardened in pride") followed by two clauses detailing the external consequences of his pride ("deposed from his kingly throne," "took his glory from him"). This parallel structure effectively emphasizes both the internal cause (pride) and the external, divinely ordained effect (humiliation and loss of power). The consistent use of the passive voice ("was lifted up," "hardened," "was deposed," "took") is a crucial rhetorical choice, subtly yet powerfully attributing the actions and their consequences to a divine, unseen agent, thereby underscoring God's absolute and sovereign control over human affairs and the destinies of kings. Furthermore, synecdoche or metonymy is utilized when "heart" and "mind" represent the entirety of Nebuchadnezzar's inner being, his will, and his character, while "throne" and "glory" stand for his entire kingship, authority, and reputation. Finally, the recounting of Nebuchadnezzar's well-known fate serves as a powerful foreshadowing for Belshazzar's imminent judgment, creating dramatic irony as the reader is aware that Belshazzar will suffer a similar, if swifter, fate due to his identical pride and defiance, despite the clear historical warning.
Theological and Thematic Connections
Daniel 5:20 stands as a profound theological statement on divine sovereignty and the perilous nature of human pride. It asserts unequivocally that God is the ultimate authority, capable of exalting and humbling rulers according to His will, regardless of their earthly power or perceived invincibility. The narrative of Nebuchadnezzar's fall demonstrates that pride, particularly when it manifests as self-sufficiency and a refusal to acknowledge God's supremacy, inevitably leads to a divine reckoning and loss of position. This principle is not unique to Daniel but is a consistent theme throughout Scripture, emphasizing that true wisdom begins with the fear of the Lord and that humility is a prerequisite for receiving God's grace and enduring favor.
Reflection and Application
Daniel 5:20 offers a timeless and sobering lesson for all who hold positions of influence, and indeed, for every individual. It challenges us to deeply examine the state of our own hearts and minds, prompting us to ask whether we, like Nebuchadnezzar, are prone to self-exaltation, attributing our successes, talents, and achievements solely to our own efforts, intellect, or strength. The verse calls us to cultivate a profound and abiding sense of humility, recognizing that all true authority, every gift, and every opportunity are ultimately derived from and sustained by God. It serves as a stark reminder that pride hardens the heart against divine truth and invites divine opposition, whereas humility opens us to God's grace, guidance, and enduring favor. Learning from the historical consequences of pride, as powerfully exemplified by both Nebuchadnezzar and Belshazzar, compels us to live in constant dependence on God, giving Him the glory for every good thing, thereby safeguarding ourselves from the destructive path of arrogance and securing a foundation built on His unchanging sovereignty and grace.
Questions for Reflection
FAQ
Why is Nebuchadnezzar's story, particularly his fall, so central to Daniel's message to Belshazzar?
Daniel recounts Nebuchadnezzar's humbling primarily because it serves as a direct, recent, and undeniable historical precedent that Belshazzar was fully aware of. Daniel explicitly states in Daniel 5:22, "And thou, his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this." This highlights Belshazzar's profound culpability; he had witnessed or known about God's judgment on his predecessor's pride but chose to ignore it and even surpassed it with his own blasphemous acts against the God of heaven. The story underscores the consistent biblical principle that God judges pride and that greater knowledge brings greater accountability. It was not merely a historical anecdote but a direct prophetic warning delivered on the very eve of judgment, emphasizing that Belshazzar's fate was a consequence of his willful defiance, not ignorance.
What does "they took his glory from him" imply about the nature of royal power and dignity?
The phrase "they took his glory from him" (using the passive voice) implies that Nebuchadnezzar's royal dignity, honor, and splendor were not inherent or self-generated, but were granted by a higher, sovereign power—namely, God. When God "took" his glory, it was a divine stripping away of his authority and prestige, demonstrating that true kingship and lasting glory ultimately reside with God alone. It underscores that all earthly power is temporary and contingent upon divine will, and that those who fail to acknowledge this truth will find their perceived glory fleeting and subject to removal by the sovereign hand of God. This contrasts sharply with human assumptions of self-made power and inherent right to rule, revealing the profound truth that "the Most High rules the kingdom of mankind and gives it to whom he will" (Daniel 4:17).
Christ-Centered Fulfillment
Daniel 5:20, with its stark portrayal of a proud earthly king losing his throne and glory due to divine judgment, finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ. While Nebuchadnezzar's heart was "lifted up" in pride, leading to his deposition and humiliation, Jesus Christ, though existing in the very nature of God, "did not consider equality with God as something to be grasped" (Philippians 2:6). Instead, He willingly "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). This radical act of humility stands in stark contrast to the pride that cost Nebuchadnezzar his throne. Jesus did not cling to His divine glory or power but willingly laid it aside, humbling Himself even to the point of death on a cross, the most ignominious form of execution (Philippians 2:8). Yet, precisely because of His perfect obedience and profound humility, God the Father "highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth" (Philippians 2:9-10). Jesus's glory was not taken from Him due to sin or pride, but willingly laid down and then eternally restored and magnified by the Father, securing for Him a kingdom that will never be destroyed (Daniel 7:14) and a throne from which He reigns forever as the true King of kings and Lord of lords (Revelation 19:16). He is the true King whose reign is founded not on self-exaltation, but on sacrificial love and perfect humility, offering salvation and true, eternal glory to all who humble themselves and acknowledge His supreme Lordship, unlike the earthly kings whose pride leads to their inevitable downfall.