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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 6. "Then the king's expression was altered..." Here too it is to be observed concerning those Psalms entitled: "For those who will suffer alterations (or vicissitudes)," that the alteration of fortune is not only the lot of the saint but also of the sinner. For we read in this connection: "King Belshazzar was considerably disturbed and his countenance was altered."
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Summary
Daniel 5:6 powerfully captures the immediate and overwhelming physical and psychological terror that seized King Belshazzar the moment a mysterious hand began writing an ominous message on the palace wall. His countenance dramatically changed, his mind was overwhelmed with dread, his body lost all strength, and his knees uncontrollably knocked together. This verse serves as a vivid and visceral depiction of the debilitating fear that accompanies the sudden, undeniable manifestation of divine judgment upon one who has dared to defy the Almighty.
Context
Literary Context
This verse serves as the dramatic climax of Belshazzar's audacious and blasphemous feast, an event meticulously detailed in Daniel 5:1-4. The king, in an act of profound arrogance and defiance, commanded that the sacred vessels looted from the temple in Jerusalem by Nebuchadnezzar be brought forth. He then used these holy objects for drinking wine and praising pagan gods, a direct and egregious affront to the God of Israel. Immediately following this act of sacrilege, a disembodied human hand mysteriously appeared and began to write an unknown message on the plaster of the palace wall, as described in Daniel 5:5. Daniel 5:6 then vividly details Belshazzar's visceral, overwhelming, and debilitating reaction to this supernatural and terrifying event. This intense physical and mental collapse sets the stage for the subsequent interpretation of the writing by Daniel and the swift, devastating fall of the Babylonian Empire, highlighting the sudden and terrifying nature of divine intervention.
Historical & Cultural Context
Belshazzar was the co-regent of Babylon with his father, Nabonidus, during a period when the mighty Babylonian Empire was in decline and under siege by the Persian forces. The grand feast itself, held within the seemingly impenetrable walls of Babylon, speaks volumes about a false sense of security and profound hubris. The use of the temple vessels was not merely a practical act but a deeply significant religious and political statement. In ancient Near Eastern cultures, the desecration of a conquered people's gods or sacred objects was a common practice, intended to assert the conqueror's dominance and the superiority of their own deities. However, in this instance, it was an act of direct contempt against the God of Israel, whose power had been repeatedly and undeniably demonstrated through Nebuchadnezzar's humbling experiences, as recorded in earlier chapters of Daniel. The sudden appearance of a divine sign on the wall would have been understood as an omen of immense and terrifying significance, particularly in a culture deeply steeped in divination, omens, and the interpretation of supernatural signs.
Key Themes
Daniel 5:6 powerfully contributes to several overarching themes within the book of Daniel. Firstly, it underscores the theme of Divine Sovereignty, demonstrating unequivocally that God is the ultimate ruler over all earthly kingdoms and kings. He is capable of judging and bringing down even the mightiest empires, as affirmed in Daniel 2:21. Secondly, the verse highlights the severe Consequences of Blasphemy and Arrogance. Belshazzar's pride and irreverence, particularly in desecrating holy objects dedicated to the Most High God, directly provoke God's swift and terrifying judgment. His immediate physical collapse serves as a stark warning against exalting oneself against the Almighty, a theme echoed throughout Scripture, such as in Proverbs 16:18. Finally, Daniel 5:6 vividly portrays the Overwhelming Nature of Divinely-Induced Fear, a terror born not merely of surprise, but of profound guilt and the dawning, horrifying realization of impending doom. This fear is distinct from reverent awe and serves as a precursor to inevitable judgment.
Exposition and Analysis
Key Word Analysis
This word signifies a dramatic and profound alteration or transformation. When applied to Belshazzar's "countenance" (H2122, zîyv, meaning brightness or cheerfulness), it indicates an immediate and visible physical manifestation of his internal state. His face, likely flushed with wine and arrogance moments before, became pallid, distorted, and drained of all vitality, reflecting the sudden onset of overwhelming terror and the complete loss of his regal composure.
This term conveys a sense of being terrified, agitated, or thrown into a state of extreme haste and panic. When applied to Belshazzar's "thoughts" (H7476, raʻyôwn, meaning mental conception or cogitation), it describes a complete mental disarray and overwhelming panic. His mind, previously occupied with revelry and self-assurance, was now seized by a chaotic and debilitating fear, rendering him unable to process, comprehend, or rationalize the terrifying reality unfolding before him.
This word means to free, separate, or dissolve. In the context of "the joints of his loins" (H7001, qᵉṭar, meaning knot or vertebra, and H2783, chărats, meaning loin or seat of strength), it graphically depicts a complete and involuntary loss of physical control and strength. This physiological response to extreme fear, where muscles involuntarily relax and lose their tension, rendered the king utterly helpless, weak, and unable to stand firm, symbolizing his profound loss of power, stability, and control.
Verse Breakdown
"Then the king's countenance was changed"
This opening clause immediately signals a dramatic and instantaneous shift in Belshazzar's outward demeanor. From a state of drunken revelry and arrogant defiance, his face instantly transformed, likely becoming pale, contorted, and utterly devoid of its former cheerfulness or regal composure. This profound physical alteration is the first visible and undeniable sign of the overwhelming terror that has seized him from within.
"and his thoughts troubled him"
Beyond the outward physical change, the terror penetrated the king's inner being, reaching the core of his mental faculties. His mind, previously consumed with the festivities and perhaps a sense of invincibility, was now assailed by overwhelming anxiety, confusion, and dread. His mental faculties were not merely worried but profoundly disturbed and disoriented, indicating a complete loss of composure, rational thought, and ability to process the terrifying reality of the divine manifestation.
"so that the joints of his loins were loosed"
This vivid and graphic phrase describes a severe, involuntary physical reaction to extreme fear. The "loins" were considered the seat of strength, vigor, and stability in ancient cultures. For their "joints" to be "loosed" means a complete and sudden loss of muscular control and bodily stability, rendering the king weak, trembling, and utterly unable to stand firm. It signifies a profound state of helplessness and the complete draining of his physical power and resolve.
"and his knees smote one against another"
This final clause paints a clear and universally recognizable picture of uncontrollable trembling and physical incapacitation. The king's knees knocking together is a classic physiological response to overwhelming fear, shock, and panic, indicating a profound state of terror that has completely incapacitated him. This image powerfully conveys his utter vulnerability and the terrifying reality of his impending judgment and loss of control.
Literary Devices
Daniel 5:6 is rich in Imagery and employs a degree of Hyperbole to vividly portray Belshazzar's extreme terror. The description of his "countenance was changed" and his "knees smote one against another" creates a powerful, immediate mental picture of a man utterly undone by fear, his body betraying his internal state. The phrase "the joints of his loins were loosed" is a masterful use of Metonymy or Synecdoche, where a specific part of the body (loins/joints, representing core strength and stability) is used to signify the complete physical collapse and loss of power of the entire person. The intensity of the language, bordering on exaggeration, serves as Hyperbole to underscore the extraordinary nature of the divine intervention and the king's overwhelming, almost unbelievable, response. Furthermore, the entire scene functions as Symbolism, where Belshazzar's sudden and profound physical disintegration symbolizes the impending collapse of his kingdom and the swift, terrifying judgment upon his unholy and blasphemous reign.
Theological and Thematic Connections
Belshazzar's terrifying experience in Daniel 5:6 serves as a profound theological statement on God's absolute sovereignty and the inevitable, often swift, consequences of human arrogance and blasphemy. It underscores that no earthly power, however mighty or seemingly secure within its fortified walls, can defy the Most High God with impunity. The king's immediate and debilitating fear is a direct manifestation of divine judgment, a terrifying preview of the terror that awaits those who reject God's authority and desecrate what is holy. This passage powerfully reminds us that God is not mocked, and His justice will prevail, often in unexpected and terrifying ways, demonstrating His ultimate control over the rise and fall of nations and kings.
Reflection and Application
Belshazzar's sudden and overwhelming terror offers a stark and timeless lesson for all generations. It powerfully illustrates that true accountability lies not with earthly powers or human judgment, but ultimately with the sovereign God of the universe. His physical collapse reminds us that pride and defiance against the divine will inevitably lead to devastating consequences, both personal and communal. For us today, this passage calls for a profound humility and reverence before God. Unlike Belshazzar's paralyzing terror, which was born of guilt and impending condemnation, believers are called to a "fear of the Lord" that is characterized by reverent awe, worship, and obedient submission, leading to wisdom, life, and true freedom. We must heed God's warnings, whether subtle promptings of conscience, the clear teachings of Scripture, or the lessons of history, and respond with repentance and faith, rather than hardening our hearts in defiant arrogance.
Questions for Reflection
FAQ
Why was Belshazzar's reaction so extreme?
Belshazzar's reaction was extreme because it was a direct, supernatural manifestation of divine judgment in response to his egregious blasphemy. He had not only desecrated the sacred vessels from God's temple in Jerusalem but had done so while praising pagan gods, directly challenging the living God. The sudden appearance of the writing hand, an undeniable sign of divine intervention, shattered his false sense of security and confronted him with the terrifying reality of God's power and impending wrath. His terror was a physical and psychological response to the immediate and undeniable presence of divine judgment, signaling the end of his reign and life, as detailed later in Daniel 5:30-31.
What does "the joints of his loins were loosed" literally mean, and why is it significant?
This vivid phrase describes a profound physiological response to extreme fear. The "loins" (H2783, chărats) in ancient thought were considered the seat of strength, vigor, and stability, often associated with virility and power. For their "joints" (H7001, qᵉṭar) to be "loosed" (H8271, shᵉrêʼ) means a complete loss of muscular control and bodily integrity in that area. It literally implies a weakening or dissolution of the core strength, causing the legs to give way and the body to become unstable. This is significant because it graphically portrays Belshazzar's utter helplessness and the complete draining of his physical and mental fortitude, symbolizing his loss of power and the imminent collapse of his kingdom before the might of God.
How does Belshazzar's experience relate to God's character?
Belshazzar's experience powerfully reveals several aspects of God's character. Firstly, it demonstrates His absolute sovereignty over all earthly rulers and empires, affirming that He "removes kings and sets up kings" (Daniel 2:21). Secondly, it highlights God's holiness and justice, showing that He will not tolerate blasphemy, arrogance, or the desecration of what belongs to Him. His judgment upon Belshazzar was swift and decisive. Finally, it underscores God's patience and warning, as He had previously demonstrated His power through Nebuchadnezzar's humbling (see Daniel 4), yet Belshazzar failed to learn from history. God's character is one of both righteous judgment and merciful warning, though His patience does have limits for those who persist in defiance.
Christ-Centered Fulfillment
Belshazzar's terror in Daniel 5:6, born of a sudden, terrifying encounter with divine judgment, foreshadows the ultimate confrontation humanity faces with God's holiness. While Belshazzar's fear led to condemnation and death, the New Testament reveals that all humanity stands accountable before a holy God, and apart from Christ, faces a far greater and eternal terror than Belshazzar's fleeting moment of dread. The good news of the Gospel, however, is that Jesus Christ, the true Lamb of God, entered human history to bear the full weight of God's righteous judgment for sin on the cross (John 1:29). Through His perfect life, atoning death, and glorious resurrection, Christ has provided a way for humanity to escape the terrifying judgment that Belshazzar experienced. For those who place their faith in Him, there is "no condemnation" (Romans 8:1), but instead, peace with God (Romans 5:1) and the promise of eternal life. Belshazzar's shaking knees and loosed joints are a vivid picture of the fear of the unredeemed facing a holy God; yet, in Christ, believers can approach God's throne of grace with confidence, not terror, because Jesus has fully satisfied divine justice and opened the way to eternal life (Hebrews 4:16).