---
title: "Commentary on Daniel, Volume 1"
author: "John Calvin"
translator: "Thomas Myers"
languages: [en]
shelf: "Commentaries"
section: 27 of 46
url: https://scriptura.si/works/john-calvin-commentary-on-daniel-volume-1/27/
cite: "John Calvin, tr. Thomas Myers, Commentary on Daniel, Volume 1, section 27. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-daniel-volume-1/27/"
---

# Commentary on Daniel, Volume 1

*John Calvin, tr. Thomas Myers*

Calvin on the prophet Daniel, volume 1 of 2.

## 27. Daniel 5:1

Source: https://scriptura.si/works/john-calvin-commentary-on-daniel-volume-1/27/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-daniel-volume-1/27/#p-N

[¶0] Daniel 5:1 1. Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. 1. Beltsazar rex fecit convivium magnum proceribus suis mille, et coram mille vinum bibit.

[¶1] Daniel here refers to the history of what happened at the taking of Babylon; but meanwhile he leaves those judgments of God to the consideration of his readers, which the Prophets had predicted before the people had become exiles. He does not use the prophetic style, as we shall afterwards see, but is content with simple narrative; while the practice of history may be learnt from the following expressions. It is our duty now to consider how this history tends towards building us up in the faith and fear of God. First of all we notice the time at which Belshazzar celebrated this banquet. Seventy years had passed away from the time when Daniel had been led into exile with his companions. For although Nebuchadnezzar will soon be called the father of Belshazzar, yet it is clear enough that Evil-Merodach lived between them; for he reigned twenty-three years. Some reckon two kings before Belshazzar; for they place Regassar after Labassardach; and these two will occupy eight years. Metasthenes has stated it so, and he has many followers. But Nebuchadnezzar the Great, who took Daniel captive, and was the son of the first king of that name, evidently reigned forty-five years. Some transfer two years to the reign of his father; at any rate, he held the regal power for forty-five years; and if the twenty-three years of Evil-Merodach are added, they will make sixty-eight years — in which Belshazzar had reigned eight years. We see, then, how seventy-two years had passed away from the period of Daniel being first led captive. Metasthenes reckons thirty years for the reign of Evil-Merodach; and then, if we add eight years, this makes more than eighty years — which appears probable enough, although Metasthenes seems to be in error in supposing different kings instead of only different names. For Herodotus does not call Belshazzar, of whom we are now speaking, a king, but calls his father Labynetus, and gives him the same name. Metasthenes makes some mistakes in names, but I readily embrace his computation of time, when he asserts Evil-Merodach to have reigned thirty years. For when we treat of the seventy years which Jeremiah had formerly pointed out, we ought not to begin with Daniel’s exile, no,’ yet with the destruction of the city, but with the slaughter which occurred between the first victory of king Nebuchadnezzar, and the burning and ruin of the temple and city. For when the report concerning the death of his father was first spread abroad, as we have elsewhere said, he returned to his own country, lest any disturbance should occur through his absence. Hence we shall find the seventy years during which God wished the people’s captivity to last, will require a longer period for the reign of Evil-Merodach than twenty-three years; although there is not any important difference, for soon after Nebuchadnezzar returned, he carried off the king, leaving the city untouched. Although the temple was then standing, yet God had inflicted the severest punishment upon the people, which was like a final slaughter, or at least nearly equal to it. However this was, we see that Belshazzar was celebrating this banquet just as the time of the deliverance drew nigh.

[¶2] Here we must consider the Providence of God, in arranging the times of events, so that the impious, when the time of their destruction is come, cast themselves headlong of their own accord. This occurred to this wicked king. Wonderful indeed was the stupidity which prepared a splendid banquet filled with delicacies, while the city was besieged. For Cyrus had begun to besiege the city for a long time with a large army. The wretched king was already half a captive; and yet, as if in spite of God, he provided a rich banquet, and invited a thousand guests. Hence we may conjecture the extent of the noise and of the expense in that banquet. For if any one wishes to entertain only ten or twenty guests, it will occasion him much trouble, if he wishes to treat them splendidly. But when it was a royal entertainment, where there were a thousand nobles with the king’s wife and concubines, and so great a multitude assembled together, it became necessary to obtain from many quarters what was required for such a festival; and this may seem incredible! But Xenophon though he related many fables and preserved neither the gravity nor the fidelity of a historian, because he desired to celebrate the praises of Cyrus like a rhetorician; although he trifles in many things, yet here had no reason or occasion for deception. He says a treasure was laid up, so that the Babylonians could endure a siege of even ten or more years. And Babylon was deservedly compared to a kingdom; for its magnitude was so large as to surpass belief. It must really have been very populous, but since they drew their provisions from the whole of Asia, it is not surprising that the Babylonians had food in store, sufficient to allow them to close their gates, and to sustain them for a long period. But in this banquet it was most singular that the king, who ought to have been on guard, or at least have sent forth his guards to prevent the city from being taken, was as intent upon his delicacies as if he had been in perfect peace, and exposed to no danger from any outward enemy. He had a contest with a strong man, if any man ever was so. Cyrus was endued with singular prudence, and in swiftness of action by far excelled all others. Since, then, the king was so keenly opposed, it is surprising to find him so careless as to celebrate a banquet. Xenophon, indeed, states the day to have been a festival. The assertion of those Jews who think the Chaldeans had just obtained a victory over the Persians, is but trifling. For Xenophon — who may be trusted whenever he does not falsify history in favor of Cyrus, because he is then a very grave historian, and entirely worthy of credit; but when he desires to praise Cyrus, he has no moderation — is here historically correct, when he says the Babylonians were holding a usual annual festival. He tells us also how Babylon was taken, viz., by Gobryas and Gadatas his generals. For Belshazzar had castrated one of these to his shame, and had slain the son of the other in the lifetime of his father. Since then the latter burnt with the desire of avenging his son’s death, and the former his own disgrace, they conspired against him. Hence Cyrus turned the many channels of the Euphrates, and thus Babylon was suddenly taken. The city we must remember was twice taken, otherwise there would not have been any confidence in prophecy; because when the Prophets threaten God’s vengeance upon the Babylonians, they say their enemies should be most fierce, not seeking gold or silver, but desiring human blood; and then they narrate every kind of atrocious deed which is customary in war. (Jeremiah 50:42.) But nothing of this kind happened when Babylon was taken by Cyrus; but when the Babylonians freed themselves from the Persian sway by casting off their yoke, Darius recovered the city by the assistance of Zopyrus, who mutilated his person, and pretended to have suffered such cruelty from the king as to induce him to betray the city. But then we collect how hardly the Babylonians were afflicted, when 3000 nobles were crucified! And what usually happens when 8000 nobles are put to death, and all suspended on a gallows — nay, even crucified? Thus it easily appears, how severely the Babylonians were punished at the time, although they were then subject to a foreign power, and treated shamefully by the Persians, and reduced to the condition of slaves. For they were forbidden the use of arms, and were taught from the first to become the slaves of Cyrus, and dare not wear a sword. We ought to touch upon these things shortly to assure us of the government of human events by the judgment of God, when he casts headlong the reprobate when their punishment is at hand. We have an illustrious example of this in King Belshazzar.

[¶3] The time of the deliverance predicted by Jeremiah was at hand — the seventy years were finished — Babylon was besieged. (Jeremiah 25:11.) The Jews might now raise up their heads and hope for the best, because the arrival of Cyrus approached, contrary to the opinion of them all; for he had suddenly rushed down from the mountains of Persia when that was a barbarous nation. Since, therefore, the sudden coming of Cyrus was like a whirlwind, this change might possibly give some hope to the Jews; but after a length of time, so to speak, had elapsed in the siege of the city, this might east down their spirits. While king Belshazzar was banqueting with his nobles, Cyrus seems able to thrust him out in the midst of his merriment and hilarity. Meanwhile the Lord did not sit at rest in heaven; for he blinds the mind of the impious king, so that he should willingly incur punishments, yet no one drew him on, for he incurred it himself. And whence could this arise, unless God had given him up to his enemy? It was according to that decree of which Jeremiah was the herald. Hence, although Daniel narrates the history, it is our duty, as I have said, to treat of things far more important; for God who had promised his people deliverance, was now stretching forth his hand in secret, and fulfilling the predictions of his Prophets. (Jeremiah 25:26.)

[¶4] It now follows — King Belshazzar was drinking wine before a thousand Some of the Rabbis say, “he strove with his thousand nobles, and contended with them all in drinking to excess;” but this seems grossly ridiculous. When he says, he drank wine before a thousand, he alludes to the custom of the nation, for the kings of the Chaldeans very rarely invited guests to their table; they usually dined alone, as the kings of Europe now do; for they think it adds to their dignity to enjoy a solitary meal. The pride of the kings of Chaldea was of this kind. When, therefore, it is said, Belshazzar drank wine before a thousand, something extraordinary is intended, since he was celebrating this annum banquet contrary to his ordinary custom, and he deigned to treat his nobles with such honor as to receive them as his guests. Some, indeed, conjecture that he drank wine ordeals, as he was accustomed to become intoxicated when there were no witnesses present; but there is no force in this comment: the word before means in the presence or society of others. Let us go on:

### Daniel 5:2

[¶6] Daniel 5:2 2. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. 2. Beltsazar princepit in gustu, vel, sapore, vini, ut afferrent vasa auri et argenti, quae asportaverat, vel, extulerat, Nebuchadnezer pater ejus ex temple quod est in Jerusalem, ut biberent in illis rex, et proceres ejus, uxores et concubine.

[¶7] Here king Belshazzar courts his own punishment, because he furiously stirred up God’s wrath against himself, as if he was dissatisfied with its delay while God put off his judgment for so long a period. This is according to what I have said. When the destruction of a house is at hand, the impious remove the posts and gates, as Solomon says. (Proverbs 17:19.) God therefore, when he wishes to execute his judgments, impels the reprobrate by a secret instinct to rush forward of their own accord, and to hasten their own destruction. Belshazzar did this. His carelessness was the sign of his stupidity, and also of God’s wrath, when in the midst of his own pride and crimes he could delight in reveling. Thus his blindness more clearly points out God’s vengeance, since he was not content with his own intemperance and excesses, but must openly declare war against God. He ordered, therefore, says he, the gold and silver vessels to be brought to him which he had taken away from Nebuchadnezzar These vessels appear to have been laid up in the treasury; hence Nebuchadnezzar had never abused these vessels in his lifetime; we do not read that Evil-Merodach did anything of this kind, and Belshazzar now wishes purposely to inflict this insult on God. There is no doubt he brought forth those vessels by way of ridicule, for the purpose of triumphing over the true God, as we shall afterwards see.

[¶8] We have already explained the sense in which the Prophet calls Nebuchadnezzar the father of Belshazzar, since it is usual in all languages to speak of ancestors as fathers; for Belshazzar was of the offspring of Nebuchadnezzar, and being really his grandson, he is naturally called his son; and this will occur again. There are some who think Evil-Merodach was stricken with that grievous affliction mentioned in the last chapter: possibly his name was Nebuchadnezzar, but there is no reason for adopting their opinion; it is frivolous to fly directly to this conjecture when the name of the father occurs. the Prophet says Belshazzar committed this under the influence of wine Since טעם, tegnem, signifies “to taste,” no doubt he here speaks of tasting; and since this may be metaphorically transferred to the understanding, some explain it to mean being impelled by wine, and thus his drunkenness took the place of reason and judgment. Nights and love and wine, says Ovid, have no moderation in them. This explanation I think too forced; it seems simply to mean, when Belshazzar grew warm with wine, he commanded the vessels to be brought to him; and this is the more usual view. When, therefore, the savor of the wine prevailed, — that is, when it seized upon the king’s senses, then he ordered the vessels to be brought It is worth while to notice this, to induce us to be cautious concerning intemperance in drinking, because nothing is more common than the undertaking many things far too rashly when our senses are under the influence of wine. Hence we must use wine soberly, that it may invigorate not only the body but the mind and the senses, and may never weaken, or enervate, or stupify our bodily or mental powers. And this is, alas! too common, since the vulgar proverb is well known — pride springs from drunkenness. For this reason the poets supposed Bacchus to have horns, since intemperate men are always puffed up, and the most wretched fancy themselves kings. What then must happen to monarchs, when in their forgetfulness they dream themselves kings of kings, and even deities? The Prophet wishes to mark this fault when he says, Belshazzar, under the influence of wine, ordered vessels to be brought to him It now follows, —

### Daniel 5:3

[¶10] Daniel 5:3 3. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. 3. Tunc attulerunt vasa aurea quae extulerant ex temple domus Dei quae erat in Jerusalem: et biberunt in illis rex, et proceres ejus, et uxor, et concubinae ipsius.

[¶11] The Prophet uses the word “golden,” probably, because the most precious vessels were brought; silver might also have been added, but the more splendid ones are noticed. He does not say that Nebuchadnezzar carried them off, but implies it to be the common act of all the Babylonians. They obtained the victory under the direction of this king, hence he used the spoils; and since they were all engaged in the victory, the Prophet speaks of them all. In using the phrase, “the temple,” he expresses more than before, by saying, not from Jerusalem only but from the temple of God’s house.

### Daniel 5:4

[¶13] Daniel 5:4 4. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. 4. Biberunt vinum, et laudarunt deos aureos, et argenteos, aereos, ferreos, ligneos, et lapideos.

[¶14] Here the Prophet shews more distinctly and clearly how the king insulted the true and only God, by ordering his vessels to be brought to him. For when they had been brought forth, they praised, says he, all their gods of gold and silver; meaning in defiance of the true God they celebrated the praises of their false deities, and thanked them, as we find in Habakkuk. (Habakkuk 1:16.) Although there is no doubt they sacrificed heartily the produce of their industry, as the Prophet there expresses it, yet they exalted their own gods, and thus obliterated the glory of the true God. And this is the reason why the Prophet now takes pains to state those vessels to have been brought from the temple of God’s house For he here strengthens the impiety of the king and his nobles for erecting their horns against the God of Israel. There is then a great contrast, between God who commanded his temple to be built at Jerusalem, and sacrifices to be offered to him and false gods. And this was the head and front of Belshazzar’s offending, because he thus purposely rose up against God, and not only tyrannically and miserably oppressed the Jews, but triumphed over their God — the Creator of heaven and earth. This madness accelerated his ultimate destruction, and it occurred for the purpose of hastening the time of their deliverance. Hence I have represented him to have been drawn by God’s great instinct to such madness that vengeance might be ripened.

[¶15] They drank, says he, wine, and praised their gods. The Prophet does not ascribe the praise of their gods to drunkenness, but he obliquely shews their petulance to have been increased by drink. For if each had been sober at home, he would not have thus rashly risen up against God; but when impiety exists in the heart, intemperance becomes an additional stimulus. The Prophet seems to me to mean this, when he repeats, they were drinking; for he had said, the king and his nobles, his wife, and concubines, were drinking He now inculcates the same thing in similar words, but adds, they drank wine, — meaning their madness was the more inflamed by the excitement of the wine. Then they praised the gods of silver, etc. The Prophet here reproachfully mentions gods of gold, silver, brass, wood, and stone, since we know God to have nothing in common with either gold or silver. His true image cannot be expressed in corruptible materials; and this is, the reason why the Prophet calls all the gods which the Babylonians worshipped, golden, silver, brazen, wooden, and stone. Clearly enough the heathen never were so foolish as to suppose the essence of Deity to reside in gold, or silver, or stone; they only called them images of their deities; but because in their opinion the power and majesty of the deity was included within the material substance, the Prophet is right in so completely condemning their criminality, because we hear how carefully idolaters invent every kind of subtlety. In the present times, the Papacy is a glaring proof how men cling to gross superstitions when they desire to excuse their errors; hence the Prophet does not here admit those vain pretenses by which the Babylonians and other heathens disguise their baseness, but he says, their gods were of silver and gold And why so? for although they orally confessed that gods reign in heaven, (so great was the multitude and crowd of their deities that the supreme God was quite shrouded in darkness,) although therefore the Babylonians confessed their gods to have dwelt in heaven, yet they fled to statues and pictures. Hence the Prophet deservedly chides them for adoring gods of gold and silver. As to his saying, then the vessels were brought, it shews how the slaves of tyrants obey them in the worst actions, because no delay intervened in bringing the vessels from the treasury. Daniel therefore signifies how all the king’s servants were obedient to his nod, and desirous of pleasing a person brutish and drunken; at the same time he shews the shortness of that intemperate intoxication; for he says, —

### Daniel 5:5

[¶17] Daniel 5:5 5. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. 5. In ilia hora egressi sunt digiti manus hominis, et scribebant e regione lucernae super calcern parietis palatii regis, et rex cernebat palmam manus scribentis.

[¶18] Here Daniel begins his narration of the change which took place, for at that instant the king’ acknowledged something sorrowful and disturbing to be at hand. Yet, as he did not at once understand what it was, God gave him a sign as an omen of calamity, according to the language of the profane. In this way God sent him warning when he saw the king and his nobles raging with mad licentiousness. There appeared, then, the hand of a man, says the Prophet, using this expression from its similitude and form. We are sure it was not a man’s hand; it had the appearance of one, and hence was called so. Scripture often uses this method of expression, especially when treating external symbols. This is, then, a sacramental form of speech, if I may use the expression. God, indeed, wrote the inscription by his own power, but he shews King Belshazzar the figure as if a man had written it on the wall; hence the fingers of a hand were put forth. This expression conduces in no slight degree to the reality of the miracle; for if Belshazzar had seen this on the wall from the very first, he might have supposed some artifice had placed the hand there; but when the wall was previously bare, and then the hand suddenly appeared, we may readily understand the hand to have been a sign from heaven, through which God wished to shew something’ important to the king. The fingers of a hand, then, were put forth, and wrote from the midst of the candlestick, or lamp. Clearly, then, this was a feast by night, and Babylon was taken in the midst of the night. No wonder their banquets were protracted to a great length, for intemperance has no bounds. When men are accustomed to spend the day in luxury, I confess indeed they do not usually continue their banquets till midnight; but when they celebrate any splendid and remarkable feast, they do not find the daylight sufficient for their festivites and the grosser indulgences of the table.

[¶19] Hence the hand appeared from the candlesticks to render it the more conspicuous. That hand, says the Prophet, wrote on the surface of the palace wall. If any one had announced to the king this appearance of a human hand, he might have doubted it; but he says the king was an eye-witness, for God wished to terrify him, as we shall afterwards see, and hence he set before him this spectacle. The king, then, perceived it; perhaps his nobles did not; and we shall afterwards see how the terror operated upon the king alone, unless, indeed, some others trembled with him. When, therefore, they saw his countenance changed and exhibiting proofs of terror, they began to fear, although they were all desirous of affording him some consolation. Hence God wished to summon this impious king to His tribunal when the hand of a man appeared before him in the act of writing. We shall see what it wrote in its proper place.

### Prayer Lecture 23

### Prayer

[¶22] Grant, Almighty God, since we are so prone to forgetfulness and to our own indulgence in the desires and pleasures of the flesh, — Grant, I say, to each of us to be recalled to the contemplation of thy judgments; and may we be anxious to walk as in thy sight. May we be afraid of thy just vengeance, be careful not to provoke it by our petulance and other vices; but may we submit ourselves to thee, be held up, and propped up by thy hands, and proceed in the sacred course of thy calling, until at length thou shalt raise us to thy heavenly kingdom, which has been acquired for us by the blood of thine only-begotten Son. — Amen.