Daniel 5:1-4 Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand (ver. 1). The history of the fall of Babylon must form the background of any homiletical treatment of this chapter (see the histories; and the Exposition above). The clearing up of the difficulty of this portion of Scripture, of the seeming discrepancy between Daniel's statements and the records of secular history, by the discovery of clay cylinders, simultaneously by M. Oppert and Sir Henry Rawlinson in 1854, is one of the most interesting episodes in the history of Christian apologetics; and is eminently suggestive in that line of things, showing particularly how easily Biblical mists would be cleared away if only we could have at hand all the facts. But we turn here to the bearing of the passage on the ordinary life of man. I. THE POSITION OF PRIVILEGE. Guilt must ever stand related to knowledge. What were the king's opportunities of knowing the will of God? They were more than some may think, such as ought to have saved him from the degradations of that night, The parallel with our own position is clear. Though our advantages are in degree greater. For Belshazzar there was: 1. The witness of creation. 2. The open page of providence. (See ver. 22.) 3. The voice of that moral nature which is common to every man. 4. The interpretation of them by the high Chaldean culture; e.g. the revelation of the glory of God in the stars of heaven was one that shone with special clearness on the Chaldean plain (see Sir G. C. Lewis' 'Astronomy of the Ancients,' ch. 5.). 5. Special Divine revelations; e.g. in the interpretation of Nebuchadnezzar's dream (he had not been dead twenty-three years); in the deliverance of the heroic three, by the presence of the Saviour in the fire; by the insanity and recovery of the king. Nor must we forget that Belshazzar was not further away from the Divine than a modern worldling; for in his own realm lived the Church, with whom lay the oracles of God. Compare Louis XIV. and the Huguenots. And enough had been done to draw attention to these. II. THE STARTING-POINT. The sin of the king was nothing else than that practical atheism (vers. 22, 23) which so often shows itself callously indifferent to all those serious considerations which even people of ordinary prudence entertain (note: the city at the moment in a stare of siege); and which usually is associated with epicurean life. III. THE ROAD DOWN. A distinct gradation in evil is marked in this, as in every other career. The steps may be different with different sinners; but there is a gradual descent with all, though it must be admitted that on "that night" some were taken by the king at lightning speed. The king: 1. Ignored all the circumstances of his position. This was indeed terrible. For long the Persian lines had been drawn round the city; engineers had been turning the river from its bed. At this hour things were becoming critical. Facts are stubborn things, which even a heathen might note. 2. Defied Providence.. Such extravagance at such a time. Imagine the authorities of Paris banqueting it the Isle siege. A false security the presage of ruin. 3. Sacrificed his own dignity. As king - as man. Not usual for Babylonian kings to make themselves the boon companions of their subjects - even the highest. We owe respect to men, as made in the image of God - rational, moral, immortal, etc.; but not the less to ourselves. 4. Plunged into drunkenness. The lightning leaps which immediately follow are to be distinctly assigned to the drunken condition of the king. Much may and should be here said on the intimate relation existing between moral and spiritual degradation generally and alcohol; and also on the close connection between alcohol and many forms of vice. It is the root of many vices. (The writer of these notes feels that educated men are still the children of many illusions anent this powerful chemical agent; these are well dealt with in 'Dialogues on Drink,' by Dr. Richardson.) 5. Jested with things sacred. Sure mark of a "fool" in the Bible sense. "Holy vessels will we have for such delicious wine," may the king be supposed to say. (Matthew Henry is full and good on this.) 6. Violated the decencies of domestic life. The bringing the harem into the banquet-chamber was a gross offence against even the Oriental idea. (On this see Dr. Raleigh, 'Esther,' lect. 2.) 7. Insulted God. Drank they out of vessels sacred to him, unto other gods. So the indifference of a passive practical atheism culminates in open defiant antagonism against God. IV. THE DREADFUL END. The loss of everything - kingdom, life, etc. Many things will need to be looked at ere the final ruin of the night comes up for consideration; but this is the place specially to observe that it was the king's own sin and folly of that very hour that led straight to ruin. Had the king and "the lords" been on the alert, not even the turning of the river from its bed had laid them at the mercy of the besiegers. But the revelry incapacitated them. Sin is its own avenger! - R. Parallel Verses KJV: Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. |
    |