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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Daniel 5:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Verse 4. "They were drinking wine and praising their gods of gold, of silver, of bronze, of iron, of wood, and of stone." How great was their folly! As they drank from golden vessels, they were praising gods of wood and of stone. As long as the vessels had been in the idol-temple of Babylon, God was not moved to wrath, for they had evidently consecrated the property of God to divine worship, even though they did so in accordance with their own depraved views of religion. But after they defiled holy things for the use of men, their punishment followed upon the heels of their sacrilege. Moreover they were praising their own gods and scoffing at the God of the Jews, on the ground that they were drinking from His vessels because of the victory their own gods had bestowed upon them. Applying this figuratively, we should have to say that it applies to all the heretics or to any doctrine which is contrary to truth but which appropriates the words of the Biblical prophets and misuses the testimony of Scripture to suit its own inclination. It furnishes liquor to those whom it deceives and with whom it has committed fornication. It carries off the vessels of God's Temple and waxes drunken by quaffing them; and it does not give the praise to the God whose vessels they are, but to gods of gold and silver, of bronze, of iron, of wood, and of stone. I think that the golden ones are those which consist of earthly reason. The silver gods are those which possess the charm of eloquence and are fashioned by rhetoric. But those which bring in the fables of the poets and employ ancient traditions containing marked divergences from one another in respect to good taste or folly, such are described as bronze and iron. And those who set forth sheer absurdities are called wooden or stone. The Book of Deuteronomy divides these all into two classes, saying: "Cursed is the man who fashions a graven image and a molten image, the work of the hands of an artificer, and sets it up in a secret place" (Deuteronomy 27:15). For all heretics operate secretly and disguise their fallacious teachings, in order that they may from concealment shoot their arrows against those who are upright in heart.
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Summary
Daniel 5:4 vividly captures the apex of King Belshazzar's sacrilegious feast, detailing not only the drunken revelry but, more significantly, the brazen idolatrous worship that constituted a direct and profound affront to the God of Israel. This verse encapsulates a moment of deep spiritual rebellion where the king and his court, having deliberately defiled the sacred vessels plundered from the Jerusalem temple, simultaneously engaged in the fervent praise of their lifeless, man-made deities. It sets the immediate and dramatic stage for the swift divine judgment that follows, powerfully underscoring the severe consequences of unrepentant pride, blasphemy, and idolatry.
Context
Literary Context
Daniel 5:4 is a pivotal moment within the dramatic narrative of Belshazzar's feast, which unfolds in Daniel 5. The preceding verses meticulously establish the scene: King Belshazzar, in an act of audacious defiance and hubris, commands that the gold and silver vessels, which his predecessor Nebuchadnezzar had plundered from the temple of God in Jerusalem, be brought forth. These vessels, consecrated for holy worship, are then used for drinking wine by the king, his nobles, wives, and concubines (Daniel 5:1-3). Verse 4 explicitly highlights the dual nature of their blasphemy: not only were the holy vessels desecrated through common use, but the participants simultaneously offered praise to their pagan gods. This immediate juxtaposition of defiling the true God's instruments while worshipping false gods intensifies the spiritual tension and underscores the gravity of their sin, leading directly into the terrifying appearance of the mysterious handwriting on the wall in Daniel 5:5.
Historical & Cultural Context
The events of Daniel 5 are set in 539 BC, on the very night Babylon falls to the invading Medes and Persians. Belshazzar served as co-regent with his father, Nabonidus, who was frequently absent from the capital. The feast itself, a lavish display of power and perceived security within the seemingly impregnable walls of Babylon, was a typical practice among ancient Near Eastern monarchs. However, Belshazzar's specific command to use the Jerusalem temple vessels was not merely a social act but a deliberate and provocative insult to the God of Israel, whose power had been undeniably demonstrated to his predecessor, Nebuchadnezzar (Daniel 4). The "gods of gold, and of silver, of brass, of iron, of wood, and of stone" represent the typical pantheon of Mesopotamian deities, whose idols were commonly fashioned from these very materials. Such polytheistic idolatry was deeply ingrained in Babylonian culture, where the worship of numerous astral and earthly deities was central. The act of praising these inanimate gods while simultaneously desecrating the sacred vessels of the one true God was a profound cultural and religious challenge, directly inviting divine retribution.
Key Themes
This verse powerfully contributes to several overarching themes woven throughout the book of Daniel. Firstly, it starkly highlights Divine Sovereignty by demonstrating God's ultimate control over all human kingdoms, even those as mighty and seemingly secure as Babylon. Belshazzar's defiant act directly challenges this sovereignty, leading to swift and decisive judgment. Secondly, the verse underscores the fundamental theme of Idolatry vs. True Worship. The detailed enumeration of the materials of the false gods emphasizes their lifeless, man-made nature, creating a stark contrast with the living, omnipotent God of Israel, who alone is worthy of all praise. This theme is a pervasive thread throughout the Old Testament, as powerfully articulated in passages like Psalm 115:4-7. Thirdly, it serves as a potent illustration of the theme of Pride and Humiliation. Belshazzar's arrogant disregard for God's holiness and his unlearned lesson from Nebuchadnezzar's experience mirrors the destructive pride that God consistently opposes (Proverbs 16:18). Finally, the verse directly sets the stage for Divine Judgment, as this ultimate act of blasphemy precipitates God's immediate and decisive intervention, signaling the dramatic end of the Babylonian empire.
Exposition and Analysis
Key Word Analysis
This Aramaic verb, corresponding to the Hebrew shatah, signifies the act of imbibing, whether literally or figuratively. In Daniel 5:4, it refers to the literal consumption of wine by Belshazzar and his court. The profound significance, however, lies not merely in the act of drinking itself, but in what they drank from—the sacred vessels plundered from the Jerusalem temple—and while they drank—in the context of idolatrous revelry. This act of drinking transcends a common social custom, becoming a potent symbol of their spiritual intoxication and their audacious disregard for divine holiness and consecrated objects.
This Aramaic verb, corresponding to the Hebrew shabach, means "to adulate" or "to adore," specifically in the context of offering worship, commendation, or glorification. Here, it describes the active and intentional devotion directed towards the pagan gods. The choice of this verb emphasizes that their idolatry was not passive but an enthusiastic, deliberate celebration and veneration of their false deities, standing in direct opposition to the worship due to the one true God. It highlights the full extent of their spiritual rebellion.
This Aramaic noun, corresponding to the Hebrew Eloah or Elohim, can refer to the true God or to pagan deities. In the context of Daniel 5:4, it unequivocally refers to the numerous false gods worshipped by the Babylonians. The subsequent enumeration of materials ("gold, and of silver, of brass, of iron, of wood, and of stone") further clarifies that these are man-made idols, highlighting their inherent powerlessness, their material limitation, and the utter futility of worshipping them as divine.
Verse Breakdown
"They drank wine,"
This initial clause describes the immediate physical action of King Belshazzar and his assembled guests. While the act of drinking wine is not inherently sinful, in this specific context, it is profoundly problematic. The wine was consumed from the sacred vessels that had been plundered from the Jerusalem temple, vessels consecrated and set apart for the worship of the God of Israel. This act transformed a common social custom into a deliberate and audacious act of sacrilege, a direct defiance against divine holiness and the sanctity of God's house. It was a calculated insult, not merely a thoughtless oversight.
"and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone."
This second clause reveals the true depth of their blasphemy and spiritual rebellion. While actively drinking from the holy vessels, they simultaneously offered fervent praise and worship to their pagan idols. The detailed enumeration of the materials—gold, silver, brass, iron, wood, and stone—serves a crucial purpose: it emphatically highlights the material, man-made, and therefore utterly powerless nature of these "gods." This act was a direct and deliberate affront to the living God, whose power had been so clearly demonstrated through Nebuchadnezzar's humbling experience and the very existence of the plundered vessels. Their worship of inanimate objects underscored their profound spiritual blindness, their unrepentant pride, and their ultimate rebellion against the one true Creator.
Literary Devices
Daniel 5:4 employs several potent literary devices to amplify its message of divine judgment and the folly of idolatry. Enumeration is prominently featured with the detailed listing of materials ("gold, and of silver, of brass, of iron, of wood, and of stone"). This exhaustive list serves to emphasize the comprehensive nature of Babylonian idolatry, highlighting that their worship encompassed every conceivable form of man-made deity. It also subtly underscores the inherent futility and lifelessness of these objects, creating a stark contrast with the singular, living God. There is a strong element of Irony in the scene: the Babylonians are celebrating their perceived power and security, praising gods made of inert materials, while the very vessels they defile represent the power of the true God who is, at that very moment, bringing their empire to an end. The act of praising these false gods while simultaneously desecrating the holy objects of the true God creates a profound Contrast, powerfully illustrating the spiritual battle between the kingdom of God and the kingdoms of this world, and the ultimate impotence of human rebellion against divine sovereignty.
Theological and Thematic Connections
Daniel 5:4 stands as a stark theological declaration on the nature of idolatry and the certainty of divine judgment. It unequivocally reveals that true worship is directed solely to the living God, and that any deviation towards created things—whether physical idols, material possessions, or abstract concepts like power and pleasure—constitutes a profound spiritual offense. Belshazzar's actions were not merely a social faux pas but a direct challenge to God's holiness, sovereignty, and rightful claim to all praise, demonstrating that God is not mocked and will hold humanity accountable for its rebellion. The detailed listing of idol materials emphasizes their inherent powerlessness and lifelessness, a theological truth found consistently throughout Scripture, reminding us that only the Creator, not creation, is worthy of ultimate praise and devotion.
Reflection and Application
Daniel 5:4 offers a timeless and sobering warning against the insidious dangers of spiritual pride, sacrilege, and idolatry. While we may not physically drink from temple vessels or bow before statues of gold, the underlying principle remains profoundly relevant: anything that takes the rightful place of God in our hearts becomes an idol. This verse challenges us to deeply examine what we truly praise, what we ultimately rely on for security, and what we derive our ultimate satisfaction from. Do we treat God's Word, His church, His name, or His presence with the reverence they deserve, or do we, like Belshazzar, treat sacred things lightly while pursuing our own pleasures, ambitions, and false securities? The swift and decisive judgment upon Babylon reminds us that God is sovereign over all kingdoms and all lives, and that defiance against Him ultimately leads to spiritual and often temporal ruin. Our ultimate praise and unwavering allegiance must be reserved for Him alone, recognizing that true freedom, lasting security, and genuine fulfillment are found not in material possessions or human achievements, but in humble submission to His perfect will and worship of His holy name.
Questions for Reflection
FAQ
Why is the specific list of materials for the gods so important in Daniel 5:4?
The detailed enumeration of materials—gold, silver, brass, iron, wood, and stone—is crucial because it powerfully highlights the inherent futility and utter powerlessness of the Babylonian idols. These are all earthly, inanimate, and man-made substances, emphasizing that the "gods" worshipped by Belshazzar were merely products of human hands and imagination, devoid of any true divine power. Unlike the living, omnipotent God of Israel, these idols were lifeless; they could not see, hear, speak, act, or save. This detailed list serves to mock the idols themselves, underscoring their utter inability to respond or intervene, especially in stark contrast to the immediate and terrifying divine judgment that follows this very act (Daniel 5:5). It underscores a key biblical theme found throughout the Old Testament: the profound difference between the true, living God and the dead, impotent idols of the nations (e.g., Psalm 135:15-18).
Christ-Centered Fulfillment
Daniel 5:4, with its vivid depiction of blatant idolatry and the brazen desecration of sacred vessels, finds its ultimate fulfillment and profound resolution in the person and redemptive work of Jesus Christ. Belshazzar's worship of lifeless idols made of earthly materials stands in stark contrast to the worship of the living God, fully and perfectly revealed in Christ. While the Babylonians praised gods of gold and stone, the New Testament calls believers to worship the one true God through Jesus, who is the image of the invisible God and the radiance of God's glory. The defiled temple vessels in Daniel foreshadow the ultimate desecration of God's true temple—His people—by sin. Christ, however, is the true and greater Temple, whose body was broken and raised, providing the only access to God. He is the ultimate, perfect sacrifice, cleansing us not with the blood of animals or the ceremonial washing of vessels, but with His own precious blood, making us truly holy and fit for God's presence (Hebrews 9:11-14). Furthermore, Belshazzar's unrepentant pride and dramatic fall prefigure the ultimate judgment that awaits all who reject God and cling to idols, whether material or spiritual. Christ, however, offers complete deliverance from the power and bondage of idolatry, calling us to put to death what is earthly in us and to worship Him alone, for He is the Lamb of God who takes away the sin of the world, the resurrected Lord, and the only one truly worthy of all praise, adoration, and ultimate allegiance.