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6. Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.

6. Tunc Regis vultus¹ mutatus est: et cogitationes ejus terruerunt eum, et ligamina lumborum ejus solvebantur,² et poplites ejus invicem collisi sunt.

Here Daniel shews how the king's mind was struck with fear, lest any one should think his fright without foundation. But he expresses, by many circumstances, how disturbed the king was, and thus the sufficiency of the reason would easily appear. It was needful for him to be so struck, that all might understand how God was seated on his throne, and summoned him as a criminal. We mentioned before how Daniel impresses us with the pride of this king, and his careless security is a clear proof of it. When the daily siege of the city ought to have rendered him anxious, he was celebrating his usual banquets, as if in profound peace. Whence he appears to be corrupted by a kind of spiritual drunkenness, so as not to feel his own calamities. This, then, is the reason why God roused him up and awakened him from his lethargy, because no ordinary means were effectual in recalling him to soundness of mind. The fear which he experienced might seem a convenient preparation for penitence. But we see the same thing in this case as we do in that of Esau; for he was not only touched with contrition when he saw himself cut off, but he uttered a loud and piercing' lamentation when seeking his father's "blessing," and yet he was too late. (Genesis 27:24.) A similar occurrence is related here of King Belshazzar, but we must remark upon everything in order. Daniel says. The king's countenance was changed; then, the joints of his limbs were loosened, and he was disturbed, or frightened, in his thoughts; and lastly, he adds, his knees smote together The word properly signifies, to strike one against another. By these signs the Prophet shews how King Belshazzar was frightened by the vision already mentioned. Without doubt, as I have just said, God inspired him with this terror, for we know even when God has openly ascended to his own tribunal, how stupid the reprobate remain, and how immovable! But God wished to affect the mind of this impious king, and to render his ignorance without excuse.

Here we may remark, generally, in how many ways God touches men's hearts — not those of the reprobate only, but also of his elect, for we see even the best men slow and slothful when God summons them to his judgment-seat. It becomes necessary to chastise them with rods, otherwise they never approach God of their own accord. He might, indeed, move their minds without violence; but he wishes to set before us, as in a glass, our slowness and slothfulness, since we do not obey his word with natural willingness. Hence he tames his children with cords when they will not profit by his word. With regard to the reprobate, he often chides their obstinacy, because, before he undertakes the office of judge, he kindly entices them; when they do not profit by this, he threatens; and when his threats are useless and devoid of efficacy, he then calls them to his tribunal. Respecting the fate of the King of Babylon, God had suffered Daniel to be silent, for his ingratitude and pride had closed the door, so as to prevent Daniel from undertaking the office of a teacher as he was prepared to do; hence the King of Babylon continued without one. But God suddenly appeared as a judge, by the writing of which we have shortly spoken, and of which we shall say more in the proper place. Whatever its meaning may be: we see King Belshazzar not only admonished by an outward sign of his approaching death, but inwardly stirred up to acknowledge himself to be dealing with God. For the reprobate often enjoy their own pleasures, as I have said, although God shews himself to be their judge. But he treats King Belshazzar differently: he desires to inspire him with terror, to render him more attentive to the perusal of the writing. This time was, as I have said, a preparation for repentance; but he failed in the midst of his course, as we see too many do who tremble at the voice of God and at the signs of his vengeance, as soon as he admonishes them; but these feelings are but evanescent; thus proving how little they have learnt of the necessary lesson.

The example of Esau is similar to this, since he despised God's grace when he heard himself deprived of the inheritance divinely promised him. (Genesis 25:33.) He treated the blessing as a fable, till he found it a serious matter; he then began to lament, but all in vain. Such also was the fright of King Belshazzar, as we shall soon perceive. Even when Daniel explained the writing to him, he was by no means moved by it, but adorned Daniel with royal tokens of regard. Yet the object and use of this was totally different, for when the nobles were moved, and the reality became manifest, God in this way demonstrated his glory: and Darius, who took the city, with his son-in-law Cyrus, understood how his own valor and perseverance were not the sole cause of his victory, and how the satraps, Gobryas and Gadata, would not have assisted him so materially unless the whole affair had been under God's auspices. Thus God shewed himself as in a glass to be the avenger of his people, as he had promised seventy years previously. It now follows: —

7. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.

7. Clamavit rex fortiter, ut introducerentur magi, Chaldaei, et astrologi,³ et loquutus est rex, et dixit sapientibus Babylonis, Quisquis legerit scripturam hanc, et interpretationem ejus indieaverit mihi, purpura vestietur, et torques ex auro, hoc est, aureus, super collum ejus, et tertius in regno dominabitur.

The Prophet narrates how King Belshazzar sought a remedy for his anxiety; hence we gather how his mind was so immediately wounded, and how he felt he could not escape God's hand, otherwise he would not have called the wise men so suddenly in the midst of the banquet. Again, when the Prophet says, He cried out loudly, he was clearly so astonished as to forget his being king, for to cry out at table was not consistent with his dignity. But God expelled all pride from him, by compelling him to burst forth into a cry, like a man completely beside himself. We must now consider the remedy to which he resorted: he ordered the Chaldeans, and magi, and astrologers to be called We learn from this how exceedingly prone men are to vanity, lying, and falsehood. Daniel ought to have been first, even among the Chaldeans, for that was an answer worthy of remembrance which he had given to the grandfather of this king, when he predicted his becoming like the beasts of the forest. Since this prophecy was verified by the event, his authority ought to have flourished even to a thousand years. He was daily in the king's sight, and yet he was neglected, while the king sent for all the Chaldeans, and astrologers, and diviners, and magi. Truly enough, these men were then in so great repute that they deservedly obscured the fame of Daniel, for they were indignant at a captive being preferred to native teachers, when they knew their own glory amongst all peoples depended upon the persuasion of their being the only wise men. As, therefore, they wished to retain their good opinion, as being God's counselors, no wonder they despised this stranger. But this feeling cannot avail for a moment before God: for what can be urged in defense of the king's impiety? His grandfather was a memorable instance of God's vengeance, when rejected from the company of men, and compelled to dwell among the wildest beasts of the forest. This, truly, could not appear a matter of chance. God, then, had first admonished him by a dream, and next sent his own Prophet as the interpreter of the oracle and the vision. As I have said, the fame of this event ought to have been perpetual among the Chaldeans, yet the grandson of King Nebuchadnezzar had forgotten his example, insulted the God of Israel, profaned the vessels of the temple, and triumphed with his idols! When God sets before him the sign of his judgment, he calls together the magi and the Chaldeans, and passes by Daniel. And what possible excuse can he have for this? We have seen, as I have said, how very prone men are to be deluded by Satan's impostures, and the well-known proverb becomes true, — The world loves to be deceived!

This, also, is worthy of notice, because in the present day, and in troublous times, many protect themselves behind the shield of their ignorance. But the explanation is at hand — they are willingly blind; they shut their eyes amidst the clearest light; for if God considered King Belshazzar without excuse when the Prophet was once presented to him, what excuse can the blind of these days allege? Oh! if I could determine what God's will is for me, I would submit myself instantly to it, because God daily and openly calls to us and invites us, and shews us the way; but none answer him, none follow him, or at least how very few! Hence we must diligently consider the example of the King of Babylon when we see him full of anxiety, and yet not seeking God as he ought. And why so? He wanders about in great hesitation; he sees himself constrained, and yet he cannot fly from the judgment of God, but seeks consolation in magi, Chaldeans, and other impostors; for, as we have seen, they had been once or twice proved so, and this ought to have been sufficiently celebrated and notorious to all men. We see, then, how blind King Belshazzar was, since he closed his eyes to the light offered him. So in the present day almost all the world continues in blindness; it is not allowed to wander in darkness, but when light shines upon it, it closes its eyes, rejects God's grace, and purposely desires to cast itself headlong. This conduct is far too common.

Now the Prophet says, — The king promised the wise men a present of a chain of gold to whoever read the writing; and besides this, raiment of purple, and the third rank in the kingdom! This shews him not to have been sincerely touched by the fear of God. And this repugnance is worthy of observation in the wicked, who dread God's judgments, and yet the pride of their hearts is not corrected and subdued, as we saw in the case of this king. For his knees smote one against the other, and the joints of his loins were loosened: he trembles throughout his entire frame, and becomes half dead with fear, because God's terror seizes on all his senses. Meanwhile, we see a hidden pride lurking in his mind, which breaks forth in the promise, whoever shall interpret the writing, shall be the third in rank in the kingdom! God had already deprived him of his royal dignity; yet he still wishes to raise others on high in defiance of God! What, then, is the meaning of this? We see how often the wicked are terrified, and how deeply they cherish a hidden contumacy, so that God never subdues them. They shew, indeed, many signs of repentance; but if any one carefully weighs all their words and deeds, he will find the Prophet's narration concerning King Belshazzar completely verified, because they rage against God, and are never teachable or obedient, but utterly stupefied. We saw this partly in former verse, and shall see it again more clearly at the end of the chapter. As to the latter clause of the verse, he shall rule as third in the kingdom, it is uncertain whether he promises the third portion or the third rank; for many think the queen, of whom mention will soon be made, was the wife of King Nebuchadnezzar, and grandmother of King Belshazzar. It follows: —

8. Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof.

8. Tunc ingressi sunt omnes sa-pientes regis, et non potuerunt scripturam legere, et interpreta-tionem ejus patefacere regi.

9. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.

9. Tunc rex Beltsazar multum territus fuit, et vultus ejus mutatus fuit super eum, in eo: et principes ejus fuerunt obstupefacti.⁴

Here Daniel relates how deceived the king was in his opinion, in hoping for any interpretation of the writing from either the magi or the astrologers, the Chaldeans or the soothsayers; for none of them could read it. Hence he pays here the punishment of his ingratitude in passing over God's Prophet, while he knew he had predicted truth to his grandfather just as it had happened, as well as Daniel's general excellence in wisdom, Hence the proofs of his calling were sufficiently numerous and trustworthy. Since, then, he had so despised God's unparalleled benefit, he is destitute of counsel:, and sees himself call in vain upon all the Chaldeans and astrologers. For Daniel says, There was no one who could read the writing or reveal its interpretation to the king Because this seems absurd, many Rabbis have hazarded various conjectures. Some think the letters were transposed; others guess that they were changed into their counterparts and equivalents; and others think the char-actors were changed. But we have elsewhere shewn how bold the Jews are in their conjectures, whenever they have no certain guide. We do not require their guesses, because, very probably, the writing was visible to the king and concealed from all the Chaldeans, or else they were so blind that they could see nothing; just as God denounced against the Jews a stupor of this kind. We see what he pronounces, by Isaiah, (Isaiah 29: 11,) "Your law shall be like a. sealed book: If it shall be said to any one, Read it,' he shall say, The book is sealed, I cannot:' or the book may be opened and ye shall all become blind: even those who seem to be sharper than all others, shall say they are ignorant and unlettered men." Whatever God threatened against the Jews we know was fulfilled, and is fulfilled to this day, since a veil is put before their eyes, as Paul says. (2 Corinthians 3:14.) Hence they were blind in the midst of the brightest light. What wonder then if the same thing happened to the Chaldeans, so flint they could not read the writing? There is no necessity to conjecture any transposition of letters, or any inversion of their, order, or any change of one into another; for the word tql, tekel, went first, and afterwards mn', mn' Mena, Mena. These guesses then are frivolous; and thus much is certain, God wished the king to be made aware of his approaching destruction; next, his soul was moved, not with repentance, but only enough to render his sloth without excuse; and hence, whether willingly or not, he was compelled to send for some remedy, since he knew himself to be dealing with God.

Now, with regard to the writing itself, God could not be a free agent unless he possessed the power of addressing one man at one time, and a number of men at another. He wished King Belshazzar to be conscious of this writing, while the magi were all as unable to read it as if they were blind. And then, with reference to the interpretation, their perplexity need not surprise us. For God spoke enigmatically, when he said Mene, Mene, and then Tekel, that is weighed, and Peres, divided. If the magi could have read these words a hundred times over, they could never either conjecture or comprehend their true meaning. The prophecy was allegorical, until an interpreter was divinely ordained for it. So far as the mere letters are concerned, there is no reason why we should be surprised at the eyes of the magi being blinded, since God pleased it to be so, and wished to cite the king to his tribunal, as we have already said. The Prophet says, The king was frightened, his countenance was changed, and the princes also were disturbed The publicity of the event ought to have increased the sense of God's judgment, for, as we shall afterwards see, King Belshazzar himself was slain that very night. Cyrus entered while the Babylonians were feasting, and enjoying their luxuries in security. So remarkable an example of God's justice might have been instantly buried in that drunken revel, had it not been rendered conspicuous to many bystanders. Hence Daniel repeats, The king was disturbed, after he saw no prospect of either aid or advice from his magi and astrologers. He says also, his princes were astonished, because not only the king ought to be troubled but the whole Court, and the report ought to flow forth not only through the city, but to foreign nations, since there is no doubt that Cyrus was afterwards informed of this prophecy; for he would not have courted Daniel so much, nor honored him so remarkably, unless this occurrence had been made known to him. It afterwards follows:

10. Now the queen, by reason of the words of the king and his lords, came into the banquet house; and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:

10. Regina propier verba regis et procerum in domum symposii,⁵ ingressa est, loquuta est et dixit, Rex, in aeternum vive: ne terreant to cogitationes tuae, et vultus tuus ne mutetur.

11. There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers;

11. Est vir in regno tuo, in quo spiritus est deorum sanctorum: et in diebus parris tui intelligentia⁶ et scientia, et sapientia quasi sapientia deorum reperta est in eo: et Rex Nebuchadnezer pater tuus magistrum magorum,⁷ astrologorum, Chaldaeorum, aruspicum constituit ipsum, pater tuus rex, inquam.

Here Daniel relates the occasion of his being brought before the king, as the reader and interpreter of the writing. The queen, he says, did this. It is doubtful whether it was the wife of King Belshazzar, or his grandmother. She was probably an old woman, as she refers to events in the time of King Nebuchadnezzar This conjecture has no sufficient foundation, and hence it is better to suspend our judgment than to assert anything rashly; unless, as we before saw, his wife was at table with him. As far as we can gather the words of the Prophet with certainty, we must diligently notice them, and thus convict the king of ingratitude, because he did not admit Daniel among the magi, Chaldeans, and astrologers. The holy man had no wish to be reckoned in that company; he would have deserved to lose God's prophetic spirit had he thus mingled with impostors; and he is clearly to be distinguished from them. King Nebuchadnezzar had set him over all the magi; he had no wish to exercise this honor, unless, as I have just said, he would deprive himself of the singular gift of prophecy; for we must always take care how far we can go. We know how very prone we are to be enticed by the blandishments of the world, especially when ambition blinds us and disturbs all our senses. No plague is worse than this, because when any one sees a prospect of the acquisition of either profit or honor, he does not regard either what he ought to do or what God permits, but is hurried on by a blind fury. This would have happened to Daniel, unless he had been restrained by a sense of true piety, and hence he repudiated the honor offered him by King Nebuchadnezzar. He never wished to be reckoned among soothsayers, and astrologers, and impostors of this kind, who deluded that nation with prodigies. Here the queen enters and mentions Daniel; but this does not render the king without excuse; for, as we have already said, Daniel had acquired a name of renown among men of all ages, and God wished to signalize him by a distinct mark, to fix the minds of all upon him, as if he were an angel from heaven. As King Belshazzar was ignorant of the existence of such a Prophet in his kingdom, this was the result of his gross and brutish indifference. God, therefore, wished King Belshazzar to be reproved by a woman, who said, Let not thy thoughts disturb thee! She calms him quietly, because she saw how frightened he was; but, meanwhile, she shews him the grossness of his error in wandering about in uncertainty, when the way was plain before him. God had put his torch in the Prophet's hand for the very purpose of lighting the king, unless he willfully desired to wander in darkness, as all the wicked do. Hence, we may learn from the example of this king, the common fault of our nature; for no one runs out of the right way, unless he indulges in his own ignorance, and desires all light to be extinct within him. As to the language of the queen, The spirit of the holy gods is in Daniel! we have elsewhere explained its meaning. It is not surprising that the profane use this language, since they cannot discern between the one God and angels. Hence they promiscuously call anything divine and celestial, a god. Thus also the queen calls angels, holy gods, and places the true God among them. But it is our privilege to acknowledge the true God as shining forth alone, and the angels as all taking their own ranks without any excellence in heaven or earth to obscure the glory of the only God. The writing has this tendency — the exaltation of God in the highest degree, and the magnifying of his excellency and his majestic supremacy. We here see how needful it is for us to be instructed in the essential unity of God, since from the very beginning of the world men have always been persuaded of the existence of some Supreme Deity; but after they became vain in their imaginations, this idea entirely escaped them, and they mingled God and angels in complete confusion. Whenever we perceive this, let us feel our need of Scripture as a guide and instructor which shines on our path, urging us to think of God as inviting us to himself and willingly revealing himself to us.

Grant, Almighty God, since thou dost constantly address us by thy Prophets, and permittest us not to wander in the darkness of error, — Grant us, I say, to be attentive to thy voice, and make us docile and tractable towards thee; especially when thou settest before us a Master in whom are included all treasures of wisdom and knowledge. Grant us further, I pray thee, to be subject to thine only-begotten Son, to hold on in the right course of our holy calling, and to be always pressing onwards to that goal to which thou callest us, until we are successful in all our contests with this world, and at length arrive at that blessed rest which thou hast obtained for us through the blood of the same thy Son. — Amen.

WE began yesterday to explain the passage where Daniel relates how the queen advised King Belshazzar to send for the Prophet. We shewed how the king was here convicted of ingratitude, in suffering such a Prophet of God to be in obscurity so long, because that memorable prophecy, already treated, ought to have been well known and in everybody's mouth, as conferring a permanent authority on the holy man. Now, when Daniel says, the queen entered the banqueting-room; very probably she was not the king's wife, but his grandmother. I have expressed my intention of not contending the point, since in doubtful cases every one ought to enjoy his own unbiased judgment. But it is incongruous to say, The king was feasting with his wife and concubines, and then to add, "the queen entered the banqueting-room." Hence we suppose her to be called Queen, through the honor, rank, and respect which she still enjoyed, without any power. The testimony of Herodotus confirms this view, for he praises the queen of King Nebuchadnezzar for her singular prudence, calling him Labynetus and her Nitocris.⁸ It is far more probable that this matron was absent from a banquet unsuitable to her age and gravity, since she would scarcely be feasting with those who were thus devoting themselves to luxury. When she enters the room, she reminds the king of Daniel, and she now gives the reason why he surpasses all the magi and soothsayers, the diviners and the Chaldees.

12. Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.

12. Propterea quod spiritus excellens, et intelligentia, et cognitio, interpretatio somniorum, et arca. norton norum, et solutio nodorum⁹ inventa est in eo, nempe Daniel, cui rex imposuerit nomen Beltsazar: et nunc Daniel vocetur, et interpre-tationem patefaciat.

The queen here assigns the reason why Daniel had obtained the honor of being esteemed the prince and master of all the wise men; because she said, An excellent spirit was found in him, as he interpreted dreams, revealed secrets, and solved difficulties The three gifts in which Daniel excelled are here enumerated, and this proves him to have surpassed the other magi, since none of them could be compared with him. The magi boasted in their ability to interpret dreams, to solve all difficulties, and explain enigmas; but this boast of theirs was twice shewn to be vanity and folly. The queen therefore deservedly claims these three qualities for Daniel, while shewing his superiority to all others. Hence she reasons with authority when she says, A name was imposed upon him by the king. We have already spoken of this name, Belteshazzar; but the queen now refers to this name, to inform the king in what great esteem and honor he was held by his grandfather. The name of his father is here expressed, since Belshazzar might despise all strangers; yet reason would dictate the propriety of deferring to the judgment of his grandfather, whom every one knew to be a most remarkable character, whom God humbled for a time, as we saw, and as Daniel will now allude to it. Let us proceed, —

13. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry?

13. Tunc Daniel adductus est coram rege: loquutus est rex, et dixit Danieli, Tu me est¹⁰ the Daniel, qui, ex filiis caprivitatis Jehudah, quem abduxit rex pater mens e Jehudah.

14. I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.

14. Et audivi de to, quod spiritus deorum in to, et intelligentia, et cognitio, et sapientia excellens, inventa sit in re.

15. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing:

15. Et nunc producti sunt coram me sapientes, arioli,¹¹ qui scripturam hanc legerent, et interpretationem ejus patefacerent mihi: et non potuerunt interpretationem sermonis indicate.

16. And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.

16. Et ego audivi de to, quod possis nodos solvere, et arcana explicare: nunc si poteris scripturam legere et interpretationem ejus patefacere mihi, purpura vestieris, et torques ex auro super collum tuum, et tertius in regno dominaberis.

Here the king does not acknowledge his own folly, but without any modesty he interrogates Daniel, and that, too, as a captive, — Art thou, that Daniel, of the captives of Judah, whom my father led away? He seems to speak contemptuously here, to keep Daniel in servile obedience; although we may read this sentence as if Belshazzar inquired, Are you that Daniel? In truth, I have heard of thee! He had heard before, and had said nothing; but now, when extreme necessity urges him, he pays the greatest respect to Daniel. I have heard, therefore, that the spirit of the gods is in thee, since thou canst unravel intricacies and reveal secrets With regard to the spirit of the gods, we have already mentioned how King Belshazzar, by the common custom of all nations, promiscuously mingled angels with God; because those miserable ones could not extol God as they ought, and treat angels as entirely under his feet. But this sentence shews men never were so brutal as not to ascribe all excellence to God, as we see in profane writers; whatever promotes human advantage, and is remarkable for superiority and dignity, they treat as benefits derived from the gods. Thus the Chaldeans called the gift of intelligence a spirit of the gods, being a rare and singular power of penetration; since men acknowledge they do not acquire and attain to the prophetic office by their own industry, but it is a heavenly gift. Hence men are compelled by God to assign to him his due praise; but because the true God was unknown to them, they speak implicitly, and, as I have said, they called angels gods, since in the darkness of their ignorance they could not discern which was the true God. Whatever be the meaning, Belshazzar here shews in what estimation he holds Daniel, saying, he depends on the reports received from others, and thus displaying his own slothfulness. He ought to have known the Prophet by personal experience; but from his being content with simple rumor, he proudly neglected the teacher offered to him, and neither reflected upon nor wished to confess his own disgrace. But thus God. often extracts a confession from the impious, by which they condemn themselves, even if they wish exceedingly to escape censure.

The following phrase has the same meaning: — All the wise men were brought before me, and the soothsayers or diviners, to read this writing to me, and to reveal its interpretation; and they could not do it, said he; for God punished him by shewing how profitless were all the Chaldeans and soothsayers, in whom he trusted at the moment of his extremity. While he was thus disappointed in his hopes, he acknowledges himself to have been deceived; and when he preferred the magi and soothsayers, he thought himself fortified by their counsel, as long as they were on his side. Meanwhile his rejection of the holy Prophet was deservedly intolerable to God. Belshazzar confesses this without intending to do so; hence I said his confession was not ingenuous or voluntary, but violently extorted by the secret instinct of God. He also promises Daniel what he had previously promised the magi, — Thou shalt be clothed in purple if thou canst read this writing, and wear a golden chain round thy neck, and thou shalt reign as the third person in the kingdom But the end of his reign was now close at hand, and yet in security he offers this dignity to Daniel. This shews how rapidly the terror which God had occasioned him had vanished away. He is agitated by the greatest uneasiness, just like madmen, for they having no certainty exult amidst their terror, and wish to leap or fly towards heaven itself. Thus also this tyrant though he trembles at God's judgment, yet retains a hidden obstinacy in his heart, and imagines his kingdom will permanently continue, while he promises wealth and honors to others. It now follows, —

17. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

17. Tunc respondit Daniel, et dixit coram rege, Dona tua tibi sint,¹² et munera tua alteri da: tamen scripturam legam regi, et interpretationem ejus patefaciam ei.

First of all, Daniel here rejects the proffered gifts. We do not read of his doing so before; he rather seemed to delight in the honors conferred by King Nebuchadnezzar. We may inquire into the reason for this difference. It is not probable that the intention, feeling, or sentiments of the Prophet were different. What then could be his intention in allowing himself to be previously ennobled by Nebuchadnezzar, and by now rejecting the offered dignity? Another question also arises. At the end of this chapter we shall see how he was clothed in purple, and a herald promulgated an edict, by which he became third in the kingdom. The Prophet seems either to have forgotten himself in receiving the purple which he had so magnanimously rejected, or we may ask the reason why he says so, when he did not refuse to be adorned in the royal apparel. With respect to the first question, I have no doubt of his desire to treat the impious and desperate Belshazzar with greater asperity, because in the case of King Nebuchadnezzar there still remained some feelings of honor, and hence he hoped well of him and treated him more mildly. But with regard to King Belshazzar, it was necessary to treat him more harshly, because he had now arrived at his last extremity. This, I have no doubt, was the cause of the difference, since the Prophet proceeded straight forward in his course, but his duty demanded of him to distinguish between different persons, and as there was greater pertinacity and obstinacy in King Belshazzar, he shews how much less he deferred to him than to his grandfather. Besides, the time of his subjection was soon to be finished, and with this end in view he had formerly honored the Chaldean empire.

As to the contrast apparent between his reply and his actions, which we shall hereafter see, this ought not to seem absurd, if the Prophet had from the beginning borne his testimony against the king's gifts, and that he utterly re-jeered them. Yet he does not strive very vehemently, lest he should be thought to be acting cunningly, for the purpose of escaping danger. In each case he wished to display unconquered greatness of mind; at the beginning he asserted the king's gifts to be valueless to him, for he knew the end of the kingdom to be at hand, and afterwards he received the purple with other apparel. If he had entirely refused them, it would have been treated as a fault and as a sign of timidity, and would have incurred the suspicion of treason. The Prophet therefore shews how magnificently he despised all the dignities offered him by King Belshazzar, who was already half dead. At the same time he shews himself intrepid against all dangers; for the king's death was at hand and the city was taken in a few hours — nay, in the very same hour! Daniel therefore did not reject this purple, she wing his resolution not to avoid death if necessary. He would have been safer in his obscurity, had he dwelt among the citizens at large, instead of in the palace; and if he had resided among the captives, he might have been free from all danger. As he did not hesitate to receive the purple, he displays his perfect freedom from all fear. Meanwhile he, doubtless, wished to lay prostrate the king's foolish arrogance, by which he was puffed up, when he says, Let thy gifts remain with thee, and give thy presents to another! I care not for them. Because he so nobly despises the king's liberality, there is no doubt of his desire to correct the pride by which he was puffed up, or at least to wound and arouse his mind to feel God's judgment, of which Daniel will soon become both the herald and the witness. It now follows, —

18. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:

18. O rex,¹³ Deus excelsus imperium, et magnitudinem, et praestantiam, et splendorem dedit Nebuchadnezer patri tuo.

19. And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew, and whom he would he kept alive; and whom he would he set up; and whom he would he put down.

19. Et ob magnitudinem quam dederat ei, omnes populi, gentes et linguae tremuerunt, et formidarunt a conspectu ejus: quem volebat, occidebat:¹⁴ et quem volebat percutere, percutiebat: et quem volebat attol-lere, attollebat: et quem volebat dejicere, dejiciebat.

20. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him:

20. Quando autem elevatum fuit cor ejus, et spiritus ejus roboratus est¹⁵ ad superbtam, dejectus fuit e solio regni, et gloriam abstulerunt ab eo.

Before Daniel recites the writing, and adds its interpretation, he explains to King Belshazzar the origin of this prodigy. He did not begin the reading at once, as he might conveniently have done, saying Mene, Mene! as we shall see at the end of the chapter, since the king could not have pro-fired by his abrupt speech. But here Daniel shews it to be by no means surprising, if God put forth his hand and shewed the figure of a hand describing the king's destruction, since the king had too obstinately provoked his anger. We see then why Daniel begins by this narrative, since King Nebuchadnezzar was a most powerful monarch, subduing the whole world to himself and causing all men to tremble at his word, and was afterwards hurled from the throne of his kingdom. Hence it more clearly appears that Belshazzar did not live in ignorance, for he had so signal and remarkable an example [hat he ought to have conducted himself with moderation. Since then that domestic admonition did not profit him, Daniel shews the time to be ripe for the denunciation of God's wrath by a formidable and portentous sign. This is the sense of the passage. Passing on to the words themselves, he first says, To King Nebuchadnezzar God gave an empire, and magnificence, and loftiness, and splendor; as if he had said, he was magnificently adorned, as the greatest monarch in the world. We have stated elsewhere, and Daniel repeats it often, that empires are bestowed on men by divine power and not by chance, as Paul announces, There is no power but of God. (Romans 13:1.) God wishes his power to be specially visible in kingdoms. Although, therefore, he takes care of the whole world, and, in the government of the human family even the most miserable things are regulated by his hand, yet his singular providence shines forth in the empire of the world. But since we have often discussed this point at length, and shall have many opportunities of recurring to it, it is now sufficient just briefly to notice the principle, of the exaltation of earthly kings by the hand of God, and not by the chances of fortune.

When Daniel confirms this doctrine, he adds, On account of the magnificence which God conferred upon him, all mortals trembled at the sight of him! By these words he shews how God's glory is inscribed on kings, although he allows them to reign supreme. This indeed cannot be pointed out with the finger, but the fact is sufficiently clear; kings are divinely armed with authority, and thus retain under their hand and sway a great multitude of subjects. Every one desires the chief power over his fellow-creatures. Whence happens it, since ambition is natural to all men, that many thousands are subject to one, and suffer themselves to be ruled over and endure many oppressions? How could this be, unless God entrusted the sword of power to those whom he wishes to excel? This reason, then, must be diligently noticed, when the Prophet says, All men trembled at the sight of King Nebuchadnezzar, because God conferred upon him that majesty, and wished him to excel all the monarchs of the world. God has many reasons, and often hidden ones, why he raises one man and humbles another; yet this point ought to be uncontroverted by us. No kings can possess any authority unless God extends his hand to them and props them up. When he wishes to remove them from power, they fall of their own accord; not because there is any chance in the changes of the world, but because God, as it is said in the Book of Job, (Job 12:18,) deprives those of the sword whom he had formerly entrusted with it.

It now follows, Whom he wished to slay he slew, and whom he wished to strike he struck Some think the abuse of kingly power is here described; but I had rather take it simply, for Nebuchadnezzar being able to east down some, and to raise others at his will, since it was in his power to give life to some and to slay others. I, therefore, do not refer these words to tyrannical lust, as if Nebuchadnezzar had put many innocent persons to death, and poured forth human blood without any reason; or as if he had despoiled many of their fortunes, and enriched others and adorned them with honor and wealth. I do not take it so. I think it refers to his arbitrary power over life and death, and over the rise of some and the ruin of others. On the whole, Daniel seems to me to describe the greatness of that royal power which they may freely exercise over their subjects, not through its being lawful, but through the tacit consent of all men. Whatsoever pleases the king, all are compelled to approve of it, or at least no one dares to murmur at it. Since, therefore, the regal license is so great, Daniel here shews how King Nebuchadnezzar was not carried away by his own plans, or purposes, or good fortune, but was entrusted with supreme power and rendered formidable to all men, because God had designed him for his own glory. Meanwhile, kings usually despise what they are permitted to enjoy, and what God allows them. For powerful as they are, they must hereafter render an account to the Supreme King. We are not to gather from this, that kings are appointed by God without any law, or any self-restraint; but the Prophet, as I have said, speaks of the royal power in itself. Since kings, therefore, have power over their subjects for life and death, he says, the life of all men was in the hand of King Nebuchadnezzar. He now adds, When his heart was exalted, then he was cast down (or ejected) from the throne of his kingdom, and they deprived him of his majesty He follows up his own narrative, tie wishes to shew King Belshazzar how God bears with the insolence of those who forget him, when they have obtained the summit of power. Desiring to make this known, he says, King Nebuchadnezzar, thy grandfather, was a mighty monarch. He did not obtain this mightiness by himself, nor could he have retained it, except he had been supported by God's hand. Now his change of circumstances was a remarkable proof that the pride of those who are ungrateful to God can never be endured unto the end, as they never acknowledge their sway to proceed from his benevolence. When, therefore, says he, his heart was raised up and his spirit strengthened in pride, a sudden change occurred. Hence you and all his posterity ought to be taught, lest pride still further deceive you, and ye profit not by the example of your father; as we shall afterwards relate. Hence this writing has been set before thee, for the purpose of making known the destruction of thy life and kingdom.

Grant, Almighty God, since our own station in life has been assigned to us, that we may be content with our lot, and when thou dost humble us, may we willingly be subject to thee, and suffer ourselves to be ruled by thee, and not desire any exaltation, which may lead us down to destruction. Grant us also, to conduct ourselves so modestly in our various callings, that thou mayest always shine forth in. us. May nothing else be set before us than to assist our brethren to whom we are attached, as in thy sight; and thus glorify thy name among all men, through Jesus Christ our Lord. — Amen.