Toronto Baptist Seminary & Bible College

GOD’S REVELATION TO THE BABYLONIANS AND PERSIANS IN THE BOOK OF DANIEL

A Research Paper

Presented in Partial Fulfillment

of the Requirements for the Course

The Book of Daniel

by

Kelly Reddy

April 2014

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CONTENTS INTRODUCTION ............................................................................................................. 2

GOD REVEALING HIMSELF THROUGH THE JEWS’ DIFFERENT, ............................. 2

ODD AND IRRATIONAL BEHAVIOUR ........................................................................... 2

The Jews’ Refusal of Food and Wine .......................................................................... 2

The Jews’ Refusal to Bow Down To the Image of Gold ............................................... 3

Daniel’s Refusal to Abstain from Praying to God ......................................................... 5

GOD REVEALING HIMSELF THROUGH MIRACULOUS DELIVERANCES .................. 7

Deliverance from the General Edict of Execution ......................................................... 7

Deliverance from the Fiery Furnace ............................................................................. 9

Deliverance from Insanity .......................................................................................... 10

Deliverance from the Lions’ Den ................................................................................ 10

GOD REVEALING HIMSELF THROUGH VISIONS AND OTHER MIRACLES ............ 12

God Revealing Himself to Nebuchadnezzar in a Vision ............................................. 12

God Revealing Himself to Belshazzar through the Handwriting on the Wall .............. 16

CONCLUSION .............................................................................................................. 20

BIBLIOGRAPHY ........................................................................................................... 21

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INTRODUCTION

The Bible demonstrates how God reveals Himself to humanity. Much of the

revelation in the OT is unique to Israel and documents God’s dealings with His covenant

people through historical narratives, through prophets, and through the writings and the

wisdom literature. The Book of Daniel provides a wonderful example of how God

reveals himself to heathen people far away from geographic Israel. This paper will

examine how God reveals Himself to Babylonians and Persians in the Book of Daniel

through the presence of the Jews themselves, through the Jews’ different, odd, and

from a humanistic standpoint irrational behaviour, through miraculous deliverances

effected by God, and through visions and through other miracles.

GOD REVEALING HIMSELF THROUGH THE JEWS’ DIFFERENT,

ODD AND IRRATIONAL BEHAVIOUR

The odd and sometimes irrational behaviour of the Jews in the Book of Daniel as

draw attention to them and provide them with an opportunity to testify about God to the

Gentiles. Examples in the Book of Daniel include their refusal as powerless slaves to

eat the delicious food provided to them, their refusal to partake in religious rituals

proscribed by God, and their refusal to abstain from praying to God even in the face of

execution.

The Jews’ Refusal of Food and Wine

In Dan 1, Nebuchadnezzar’s offer of food and wine from the King’s table is

refused by Daniel, even though this food is “choice food” (Dan 1:16) and would have

been the best food in all of the Babylonian Empire (Dan 1:5, 8). Daniel did not keep his

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belief that the food would be defiling to himself, but shared his belief with chief official

(Dan 1:8). The irrational behaviour of these Jews would have attracted an enormous

amount of attention from the Babylonian officials and guards and from any non-

Babylonians present. This would have provided the Jews with an opportunity to

witness, preach, and teach about God.

The Jews’ Refusal to Bow Down To the Image of Gold

The odd behaviour of the Jews is further exemplified by the refusal of Shadrach,

Meshach, and Abednego to bow down to Nebuchadnezzar’s image of gold in Dan 3.

They refuse even on the threat of execution. Nebuchadnezzar is stupefied that the

three Jews trust in their God. The three Jews defy the king’s command, are willing to

give up their lives for their God, and serve and worship no God but their God. This

behaviour is unlike that of all the other non-Jews who obediently bow down to the image

of gold.

Evil astrologers, whose beliefs would have differed significantly from the Jews’

(Deut 18: 9-14, Isa 47:12-15), accuse Shadrach, Meshach and Abednego of “paying no

attention” (Dan 3:12) to Nebuchadnezzar and of neither serving his gods nor

worshipping the image of gold he set up. Nebuchadnezzar is furious with rage (Dan

3:13), indicating that he was not used to this form of disobedience from any of the other

peoples he subjected to himself.

Instead of ordering their immediate execution, Nebuchadnezzar summons

Shadrach, Meshach, and Abednego, providing an opportunity for the three Jews to

witness to Nebuchadnezzar about the true God in opposition to the Babylonians’ false

gods. Nebuchadnezzar then accuses them of same offence as the astrologers did and

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repeats the punishment announced at the beginning of the ceremony. Nebuchadnezzar

asks ironically, “what god will be able to rescue you from my hand?” (Dan 3:15)

Shadrach, Meshach, and Abednego then refuse to defend themselves before

Nebuchadnezzar and do not explain their refusal.

Either the three Jews were not aware of the reasons for their disobedience as

expounded in the Torah, the Prophets, and the Writings (as they existed back then), or

they do not bother citing their Scriptures or explaining their reasoning to

Nebuchadnezzar. Instead, Shadrach, Meshach, and Abednego, while submitting to

Nebuchadnezzar’s punishment, state that the God they serve is able to deliver them

from the blazing furnace and will or will not deliver them. Either way, they will not serve

Nebuchadnezzar’s gods or worship the image of gold. While courageous, the testimony

of the three Jews is very weak.

The weak testimony of the three Jews in Dan 3 contrasts greatly with Daniel’s

testimony to Nebuchadnezzar in Dan 2. Daniel specifically makes arguments in favour

of the God of Heaven. He specifically credits “the God in heaven” (Dan 2:28, 37, 44)

and the “great God” (Dan 2:45) as being the revealer of mysteries (Dan 2:28, 29).

Daniel describes God as omnipotent (Dan 2:37-38) and as knowing the future (Dan

2:45). Instead, Shadrach, Meshach, and Abednego fail to make such arguments in

favour of the existence of God and they do not deny the existence of Nebuchadnezzar’s

god or gods. The three Jews’ failure to defend themselves against Nebuchadnezzar

renders Nebuchadnezzar furious again and his attitude towards them changes (Dan

3:19). Nebuchadnezzar commands that the punishment take place, opening up the

opportunity for a truly miraculous deliverance from the fiery furnace. The deliverance

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effected by God will be a much greater testimony to, and revelation of, God than any

preaching that the Jews’ could have mustered.

Daniel’s Refusal to Abstain from Praying to God

While in Dan 3, the odd behaviour of Shadrach, Meshach, and Abednego is their

refusal to bow down to the statue setup by Nebuchadnezzar on threat of execution, in

Dan 6, Daniel’s odd behaviour from the perspective of the Babylonians and Medo-

Persians involves his refusing to abstain from prayer to God for thirty days.

In Dan 6, Daniel so distinguishes himself among the administrators and the

satraps of Darius’ new kingdom that Darius plans to set him over the whole kingdom

(Dan 6:3). Daniel is so exceptional that when the administrators and satraps try to find

grounds for charges against him in his conduct of government affairs, they find no

corruption against him (Dan 6:4). Daniel’s impeccable and extraordinary behaviour

itself is a testimony of God. It draws him enormous attention from the administrators

and satraps so that anything he said or did, including in reference to God, would be

noticed.

Instead of learning about God from Daniel, the administrators and satraps want

to get rid of him and use his worship of God against him. They petition the King to

corrupt Daniel’s praying by changing the laws of the Medes and Persians so that if

anyone prays to any god other than to Darius himself, he will forfeit his life. The

administrators and satraps go as a group to the king and lobby him to make Daniel’s

following the law of his God illegal and punishable by execution. They lie to the King

and state that the administrators, prefects, satraps, advisors, and governors are in

agreement. The king should issue an edict and enforce the decree that anyone who

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prays to any god or human being during the next thirty days except for Darius should be

thrown into the lion’s den. King Darius acquiesces to Daniel’s enemies and puts the

decree in writing (which cannot be altered).

On learning of the publishing of the decree, Daniel immediately goes home and

prays three times per day as is his usual custom. He prays by giving thanks to God

even with the decree banning prayer to God. He does not alter his prayer routine even

though he could have prayed in his closet without being found out, or gone thirty days

without praying. Neither does Daniel pray to Darius as allowed by the edict. Unlike

other religious people who make a pretense of prayer (such as those in Dan 3 who bow

down to Nebuchadnezzar’s image of gold), Daniel is truly worshipping God. The men

go as a group and find Daniel praying and asking God for help, an incredible testimony

of his faith to his enemies.

The men in the group go to the king and accuse Daniel of paying no attention to

the king or to the decree and of praying three times a day. The king may not have

known of Daniel’s religion or of Daniel’s God. He may not have been aware that the

practice of Daniel’s religion involved prayer. He may have assumed that Daniel would

pray in secret or would forgo praying.

King Darius gives the order instead of protecting Daniel. As Daniel is hard-

headed in the pursuit of God, Darius is hard-headed in his compliance to the human

laws of the Medes and the Persians. When the men in a group throw Daniel in the

lions’ den, the king wishes Daniel well, saying, “May your God, whom you serve

continually, rescue you!” (Dan 6:16). The king’s statement suggests that Daniel had not

failed to witness to the king or to talk, teach, and explain God to the king. The

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seriousness of the risk faced by Daniel is emphasized by Darius being greatly

distressed, determined to rescue Daniel, and his making every effort until sundown to

save him (Dan 6:14). In Dan 6, God puts in place circumstances so that King Darius

learns about God through the threatened loss of his top civil servant and Daniel’s

miraculous deliverance.

GOD REVEALING HIMSELF THROUGH MIRACULOUS DELIVERANCES

Throughout the Book of Daniel there are miraculous deliverances. In Dan 2,

there is the deliverance from the general execution of the wise men (including the

Jews). In Dan 3, there is the deliverance of Shadrach, Meshach and Abednego from

the fiery furnace. In Dan 6 there is the deliverance of Daniel from the lions’ den.

Deliverance from the General Edict of Execution

The deliverance of the wise men from the general edict of execution in Dan 2 is

miraculous and is effected by God through His revealing of the content and the

interpretation of Nebuchadnezzar’s dream to Daniel. Nebuchadnezzar has a very

distinct dream. His mind is troubled and he cannot sleep (Dan 2:1). Nebuchadnezzar

calls in his magicians, enchanters, sorcerers, and astrologers to interpret his distinct

and troubling dream. The wise men believe in false gods and their beliefs about God

would have been false. Nebuchadnezzar asks them what he has dreamed and the

interpretation of his dream on the penalty of a gruesome death (Dan 2:5). This is a

“harsh decree” even by Babylonian standards (Dan 2:15).

Not only can the wise men not identify what Nebuchadnezzar dreamed, but they

state that “no one on earth” (Dan 2:10) can do what the king asks, that no king has ever

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asked for such a thing, that Nebuchadnezzar’s request is too difficult, and that only the

gods can accomplish what Nebuchadnezzar is asking (Dan 2:10-11). Nebuchadnezzar

then orders that his penalty of execution be carried out. Daniel finds out about the

situation by being included among the condemned. Daniel courageously asks the King

for time.

Daniel and his friends plead to God and God reveals the riddle to Daniel.

Daniel’s prayer after having the mystery revealed to him demonstrates greater faith than

the Babylonian wise men who do not bother attempting to communicate with their gods.

Daniel’s prayer beautifully describes the omnipotence of God (Dan 2:20-23).

Interestingly, Daniel’s pleadings and exaltations are done in private and are not

witnesses by the Babylonians.

In sharing the interpretation with Nebuchadnezzar, Daniel reveals that it was God

who revealed the mystery rather than a human (Dan 2:27-28), that no matter how much

wisdom a human would have he would not have been able to determine the mystery

(Dan 2:3), and that God as the revealer of mysteries has shown Nebuchadnezzar the

future (Dan 2:29). According to Daniel, the mystery is revealed, not to save all of the

wise men from death, but so that Nebuchadnezzar knows the interpretation and that he

might understand what had gone through his mind (Dan 2:30). Daniel’s interpretation

not only reveals the future to Nebuchadnezzar, but in addition reveals that:

The God of heaven has given you dominion and power and might and glory; in your hands he has placed all mankind and the beasts of the field and the birds in the sky. Wherever they live, he has made you ruler over them all. (Dan 2:37b-38)

Nebuchadnezzar may have had the impression that he had earned or inherited

all that he had including his kingship (Dan 4:30). However, Daniel reveals to

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Nebuchadnezzar that it is actually God who is responsible for Nebuchadnezzar’s

success. Even though Nebuchadnezzar is a Gentile pagan and not part of God’s

covenant people, a despot and a cruel tyrant, God reveals to Nebuchadnezzar what will

take place in the future (Dan 2:45).

Nebuchadnezzar then places Daniel in a high position, ensuring that Daniel will

be able to preach to Nebuchadnezzar about God. In addition, Daniel is made ruler over

the entire province of Babylon, in charge of all the wise men and is stationed in the royal

court. This ensures that Daniel will also be able to testify about the “God of heaven” to

those below Nebuchadnezzar in the Babylonian empire’s hierarchy (Dan 2:48). Daniel

requests that Shadrach, Meshach, and Abednego serve as administrators, ensuring that

these wise Jewish friends will be able to testify to the Babylonians through their speech

and their conduct. The result of Daniel’s meeting Nebuchadnezzar’s incredible request

is that the wise men of Babylon, including Daniel and his three friends, survive and are

not executed. This redemptive result would have attracted even more attention from the

Babylonians to Daniel and his speech.

Deliverance from the Fiery Furnace

In Dan 3, Shadrach, Meshach, and Abednego survive being tied up and thrown

into the blazing furnace. This event is unlikely to be Nebuchadnezzar’s first throwing of

convicts into a blazing furnace. The miracle is not only their survival. It is not even that

they walk around in the fire unbound and unharmed. The miracle includes the presence

of a fourth man in the blazing furnace who disappears.

Nebuchadnezzar, the satraps, prefects, governors and royal advisers witness

that the fire has not harmed the three Jews’ bodies, that it has not singed a hair on their

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heads nor scorched their robes, and that the three Jews do not even have the scent of

fire. The miracle makes Nebuchadnezzar leap to his feet in amazement and consult

with his advisors. The entire event overwhelms Nebuchadnezzar and he praises the

God of Shadrach, Meshach, and Abednego for sending his angel (the fourth man) and

rescuing his servants. Because “no other god can save in this way,” (Dan 3:29)

Nebuchadnezzar issues a decree that if anyone says anything against the God of

Shadrach, Meshach, and Abednego, that they will be cut in pieces and their houses

turned into rubble. Shadrach, Meshach, and Abednego are then promoted. The

serious and punitive decree and the three Jews’ promotion provide the Jews with the

possibility of rendering additional witness about God to a greater number of Babylonians

and other Gentile pagans.

Deliverance from Insanity

The deliverance of Nebuchadnezzar in Dan 4 is miraculous. He goes from being

insane and unable to operate on a basic human level for seven years to being restored

to his throne and becoming even greater than before (Dan 4:36). In response,

Nebuchadnezzar testifies of God’s eternal nature and of the great and miraculous signs

and mighty wonders that the Most High God performs (Dan 4:2-3).

Deliverance from the Lions’ Den

In Dan 6, the miracle of Daniel’s survival in the lions’ den is emphasized by the

men in a group and the king ensuring that Daniel’s situation in the lion’s den cannot be

changed. A stone is brought and placed over the mouth of the den and the king seals

the stone with his own signet ring and with the ring of his nobles. The miracle is

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subsequently reinforced through the lions’ overpowering and crushing of the bones of

Daniel’s false accusers and their family members.

After Daniel is locked in the lions’ den, king Darius spends the night without

eating, entertainment, or sleeping. At the first light of dawn, Darius gets up and hurries

to the lions’ den. The king calls in an anguished voice, “Daniel, servant of the living

God, has your God, whom you serve continually, been able to rescue you from the

lions?” (Dan 6:20). The king’s question suggests that he had been taught by Daniel

about God and that he was aware that Daniel was a servant of the living God and that

God can effect miraculous rescues. Daniel, rather than thinking of his own needs or his

own deliverance first, honours the king (1 Pet 2:17) and answers, “May the king live

forever!” Daniel then explains the miracle and proclaims his innocence, “My God sent

his angel, and he shut the mouths of the lions. They have not hurt me, because I was

found innocent in his sight. Nor have I ever done any wrong before you, Your Majesty.”

(Dan 6:22).

After the Daniel is lifted out of the lion’s den, no wound is found on him because

he trusted in his God. Darius then writes a letter to all the nations and peoples of every

language in the earth issuing a decree that the people must fear and reverence the God

of Daniel in every part of his kingdom. Because of Daniel’s miraculous deliverance,

God and His attributes are proclaimed throughout the entire Medo-Persian Empire. The

king proclaims God’s existence, His omnipotence, His eternal life and dominion, and His

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indestructibleness. He also proclaims that God is a personal God who interacts with

man by rescuing, saving, and by performing signs and wonders1.

As God reveals Himself to the Babylonians through the miraculous deliverance of

Shadrach, Meshach, and Abednego from the fiery furnace in Dan 3, God also reveals

Himself to the Persians through the miraculous deliverance of Daniel from the lions’ den

in Dan 6. In Dan 6, Daniel prospers during the reign of Darius and the reign of Cyrus

the Persian, ensuring that his testimony about God will continue unabated.

GOD REVEALING HIMSELF THROUGH VISIONS AND OTHER MIRACLES

God Revealing Himself to Nebuchadnezzar in a Vision

In Dan 2 and in Dan 4, God sends Nebuchadnezzar a dream or a vision. Daniel

is gifted with the ability to understand visions and dreams (Dan 1:17). This ability, which

enabled Joseph to gain an audience with Pharaoh (Gen 41:14), enables Daniel to gain

an audience with Nebuchadnezzar and testify to him about God. As in Dan 2’s dream,

in Dan 4 Nebuchadnezzar calls for the Babylonian wise men: the magicians,

enchanters, astrologers, and diviners. However, in Dan 4, he does not expect them to

know the content of the vision but only requires its interpretation. As in Dan 2, in Dan 4

the Babylonians experts are of no use. While in Dan 2, they cannot tell him the content

of the dream, in Dan 4 they cannot interpret it. In both Dan 2 and Dan 4, the

incompetence of the Babylonian wise men is used as a foil to the true revelation of God

available in His servant Daniel.

1 “For he is the living God and he endures forever; his kingdom will not be destroyed, his

dominion will never end. He rescues and he saves; he performs signs and wonders in the heavens and on the earth. He has rescued Daniel from the power of the lions.” (Dan 6:26b-27)

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As in Dan 2, Daniel comes into Nebuchadnezzar’s presence uninvited to advise

him and Nebuchadnezzar testifies that the spirit of the holy gods is in him and that no

mystery is too difficult for him (Dan 4:8, 9, 18 cf. Dan 2:28, 47 “revealer of mysteries”).

God blesses Nebuchadnezzar by placing people in his life at the appropriate time so

that Nebuchadnezzar can come to know God. As in Dan 2, God appears to have sent

Nebuchadnezzar a dream telling him of the future in a fashion that requires

interpretation by Daniel.

In Nebuchadnezzar’s vision, a messenger comes down from heaven to tell

Nebuchadnezzar of the future. His command is figurative: to cut down the tree (Dan

4:13-15). Even without Daniel’s interpretation, God reveals to Nebuchadnezzar that the

figurative tree vision will take place as a testimony to all the living of God’s sovereignty

and His omnipotence. God is revealing to Nebuchadnezzar that He gives kingdoms of

the earth to the lowliest of people, “so that the living may know that the Most High is

sovereign over all kingdoms on earth and gives them to anyone he wishes and sets

over them the lowliest of people.” (Dan 4:17b)

In revealing the negative interpretation to Nebuchadnezzar, Daniel is very

empathetic, wishing it applied not to Nebuchadnezzar, but to Nebuchadnezzar’s

enemies and adversaries. Daniel’s perplexity and fear demonstrate his empathy (Dan

4:19). Daniel’s behaviour demonstrates empathy for those who will endure future

judgement if they do not meet God’s requirements. In so doing, Daniel demonstrates

the longsuffering and mercy of God.

Nebuchadnezzar is the tree grown large, strong, and of enormous height with its

top touching the sky in the middle of the land and visible to the end of the earth. He is

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portrayed as having beautiful leaves and abundant fruit representing food for all.

Nevertheless, a holy one comes down from heaven commanding the removal of all

remnant of the tree except its stump and roots and Nebuchadnezzar is forced to live

with the wild animals. In the vision, his mind is changed from a man’s to an animal’s.

This demonstrates to Nebuchadnezzar the omnipotence of God and humanity’s reliance

on God’s sustaining of His creation down to the individual human being. The holy one’s

command represents a decree from the Most High. Nebuchadnezzar will be forced to

eat grass like an ox and will be drenched with the dew of heaven. The objective of the

command, which is temporary and limited to seven times passing by, is for

Nebuchadnezzar to acknowledge the sovereignty of God over all kingdoms and that

God gives them to whoever He wishes. Nebuchadnezzar must acknowledge that

Heaven rules.

Rather than leaving Nebuchadnezzar with judgement, Daniel advises him,

independently of Nebuchadnezzar’s vision, on how to avoid God’s impending

judgement. Daniel advises Nebuchadnezzar to renounce his sins by doing what is right

and to renounce his wickedness by being kind to the oppressed. Nebuchadnezzar does

not heed Daniel’s advice. As a result, he is forced to learn about God’s omnipotence

and man’s accountability to God through experience.

Nebuchadnezzar ignores the dream God sent him and pays the price for ignoring

God’s revelation. Twelve months later, he is boasting of his achievement of building

great Babylon as the royal residence by his mighty power and for the glory of his

majesty in a humanistic and God-denying fashion. Nebuchadnezzar remains

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completely ignorant that he reigns under God and that any of his accomplishments is

attributable to God.

Nebuchadnezzar’s vision is then fulfilled. Nebuchadnezzar confesses that he is

the great tree that was felled by God (Dan 4:13, 23 cf. Dan 4:31). Nebuchadnezzar’s

royal authority is taken from him. Nebuchadnezzar literally eats grass like an ox (as in

Daniel’s interpretation but not in Nebuchadnezzar’s account of the dream) and his body

is drenched with the dew of heaven. Nebuchadnezzar’s hair grows like the feathers of

an eagle and his nails like the claws of a bird which realize the dream’s representation

of him being given a mind like an animal (Dan 4:16, not found in Daniel’s account or

interpretation). Nebuchadnezzar is driven away from people, given the mind of an

animal, he lives with wild donkeys, he eats grass like an ox, and his body is drenched

with the dew of heaven (cf. Dan 5:21 in Daniel’s account years later to Belshazzar).

After this experience, Nebuchadnezzar raises his eyes towards heaven, possibly

his submission to the objective of the command of the holy one-messenger: that

Nebuchadnezzar acknowledge God’s sovereignty over all kingdoms and that God gives

them to whoever He wishes. Nebuchadnezzar’s sanity is restored. God, who raised

Nebuchadnezzar up in the first place, has turned Nebuchadnezzar into the lowliest of

people in a manner that transcends cultures, religions, and history. God transforms

Nebuchadnezzar into a madman behaving like an animal. Omnipotent and almighty

God then reverses this process entirely and provides Nebuchadnezzar with the kingdom

of Babylon and makes him even greater than before.

Nebuchadnezzar then praises the Most High and honours and glorifies Him who

lives forever. Through a prayerful declaration, Nebuchadnezzar declares God’s

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dominion and kingdom, God’s eternal nature, God’s omnipotence, that the people of the

earth are as nothing, that heaven and man are subservient to God, and man’s inability

to question God’s ways2. Nebuchadnezzar praises and exalts and glorifies the King of

Heaven. Nebuchadnezzar even goes beyond the objective of the experience in Dan 4

by stating that everything God does is right and that all His ways are just (Dan 4:37).

God Revealing Himself to Belshazzar through the Handwriting on the Wall

In Dan 5, Daniel has a later opportunity to reveal God to the Babylonians in the

person of Belshazzar, the king of Babylonia. Belshazzar is giving a great banquet for a

thousand nobles and drinking wine with them at a time when Babylonia is at war with

and under threat from the Medo-Persians. He is also committing a unique form of

idolatry by not only worshipping false gods, but by praising as gods the gold and silver

goblets that were taken from the Temple in Jerusalem. He is also drinking wine out of

the Temple goblets which were to be used for the pouring out of drink offerings to God

(Ex 37:16, 38:3).

God makes the fingers of a human hand appear and write on the plaster of the

wall near the lampstand. Belshazzar’s response is not interest, curiosity, excitement,

protest or indifference. Belshazzar’s response is fear, possibly indicating guilt (Dan

5:5). His face turns pale, his legs become weak, and his knees knock. Belshazzar

behaves as if he has been caught red handed in the act of sinning and He seems to

have an instinctive understanding that he is facing judgement.

2 Then I praised the Most High; I honored and glorified him who lives forever. His dominion is an

eternal dominion; his kingdom endures from generation to generation. All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: “What have you done?” (Dan 4:34b-35)

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As in the cases of his predecessor Nebuchadnezzar in Dan 2 and 4, Belshazzar

summons Babylonia’s wise men – its enchanters, astrologers and diviners. These

people would have been worshipping false gods as well as committing abominable

practices like astrology, divination, and witchcraft, practices specifically found to be

abominable by God in the Pentateuch. He offers the wise men enormous rewards for

reading and interpreting the writing. However, the wise men cannot read nor interpret

the writing and are baffled. Rather than being relieved or indifferent, the reaction of the

wise men renders Belshazzar even more afraid and his face grows more pale.

In Dan 2 and Dan 4, Daniel takes the initiative to interact with Nebuchadnezzar

without being invited (Dan 2:16, 4:8). However, in Dan 5, the queen passes by and

explains that, unlike the wise men, Daniel has the spirit of the holy gods in him (Dan

5:11). The queen also testifies regarding Daniel’s keen mind, knowledge,

understanding, and his ability to interpret dreams, explain riddles, and solve difficult

problems (Dan 5:12, 16). Daniel may have been teaching the Babylonians, including

members of the ruling royal family, about God, but Belshazzar was not among the

students.

By the reign of Belshazzar in Dan 5, Daniel has been demoted from the high

position in the royal court which he held in Dan 2 and 4. He is no longer ruler over the

entire province of Babylon, in charge of all its wise men (Dan 2:48-49), nor is he chief of

the magicians (Dan 4:9, 5:11) and enchanters, astrologers and diviners (Dan 5:11).

Prior to their meeting in Dan 5, Belshazzar appears to have no knowledge of Daniel

(Dan 5:14) nor to have met him before (Dan 5:14). This suggests that Belshazzar had

no use for Daniel’s extraordinary abilities or his knowledge of God. Daniel refuses

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Belshazzar’s offer of gifts and being made third highest in the kingdom. Daniel’s refusal

may be testimony that human abilities come from God and are not attributable to man

(Dan 5:17).

Daniel testifies to Belshazzar of the omnipotence of the Most High God who gave

Belshazzar’s father Nebuchadnezzar sovereignty, greatness, glory, splendour, and his

high position. Daniel explains to Belshazzar that Nebuchadnezzar’s heart became

arrogant and hardened with pride. As a result, God deposed Nebuchadnezzar from his

royal throne and stripped him of his glory until he acknowledged that the Most High God

is sovereign over all kingdoms on earth and sets over them anyone he wishes. While

Belshazzar was aware of these facts, he did not heed the warning to humble himself

and instead set himself up against the God of heaven, inheriting his predecessor’s

pride. The revelation to Belshazzar, on the eve of his death, is late. As well,

Belshazzar knew of Nebuchadnezzar’s experience and should have, but did not, learn

from it. These reasons may have been why God refuses to provide Belshazzar with the

opportunity to change before it is too late (Dan 5:22). Daniel’s uninvited visits to

counsel Nebuchadnezzar were triggered by a dream sent by God (Dan 2) and a vision

sent by God (Dan 4), however, God appears to have been silent to Belshazzar until a

few hours before his demise.

Belshazzar has set himself up against the “Lord of Heaven”. Daniel criticizes the

idolatrous behaviour of Belshazzar and his nobles, wives, and concubines in a similar

fashion to the prophets of the OT. He says that the idols of silver, gold, bronze, iron,

wood and stone cannot see, hear, or understand (Dan 5:13 cf. Deut 4:28, Ps 115: 4-8,

135:15-38, Jer 10:1-16, Isa 44:9-20). Belshazzar is also guilty of not honouring the

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omnipotent and omnipresent God who holds in his hand Belshazzar’s life and ways.

God sent the hand to write the inscription. Unlike with Nebuchadnezzar in Dan 4,

Daniel does not give advice to Belshazzar of how to attempt to make his prosperity

continue such as renouncing his sins by doing what is right and renouncing his

wickedness by being kind to the oppressed (Dan 4:27).

Daniel then immediately pronounces God’s judgement on Belshazzar by not only

reading the inscription but interpreting it. Daniel explains to Belshazzar that God has

brought his reign to an end, that he has been weighed on the scales and found wanting,

and that his kingdom has been divided between the Medes and the Persians (Dan

5:28). Belshazzar clothes Daniel in purple, places a gold chain around his neck, and

proclaims him the third highest ruler in the kingdom (Dan 5:17 cf. Dan 5:29).

Belshazzar’s disobedience to Daniel’s earlier instruction that he keep his gifts to himself

and give his rewards to someone else (Dan 5:17) is evidence of Belshazzar’s refusal to

heed the thoughts and the will of God and are indicative of his pride. Daniel’s

interpretation of the writing on the wall comes true that very night.

Daniel’s witness to Belshazzar would not make a difference in Belshazzar’s life

as he died that evening (Dan 5:30). However, the audience to Daniel’s interaction with

Belshazzar at the head table counted in the thousands (Dan 5:1) and would have

included nobles, wives, concubines, servants and slaves (Dan 5:1). They would have

been in rapt attention given the unique circumstance of a hand appearing and writing on

the wall and of Belshazzar’s frightened response.

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CONCLUSION

The Book of Daniel documents God’s revealing Himself to the Babylonians and

Medo-Persians through the Jews after they are exiled from Judah. God never reveals

Himself to the Babylonians and Medo-Persians in an exclusively direct fashion as He

did with Israel. Instead, God uses what is left of His chosen people, the Jews, to testify

of His existence, His greatness, His omnipotence, His omniscience, and His

omnipresence. God also testifies that he is not only the God of the Jews but also the

God of all people. He appoints whomever he wishes to the greatness of tyrant like

Nebuchadnezzar and Belshazzar. Both Jews and Gentiles are accountable to God.

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BIBLIOGRAPHY

Baldwin, Joyce G. Daniel: An Introduction and Commentary (Tyndale Old Testament

Commentary Series). Downers Grove: Intervarsity Press, 1978. Calvin, John. Commentary on Daniel – Volume 1. Translated by Thomas

Meyers, Grand Rapids: Christian Classics Ethereal Library, 1852. Calvin, John. Commentary on Daniel – Volume 2. Translated by Thomas

Meyers, Grand Rapids: Christian Classics Ethereal Library, 1852. Ferguson, Sinclair. “Daniel.” In New Bible Commentary – 21st Century Edition, ed. G.J.

Wenham, J.A. Moyter, D.A. Carson, and R.T. France, Downers Grove: Intervarsity Press, 1994.

Goldingay, John. Daniel – World Biblical Commentary Series. Nashville: Thomas

Nelson Publishers, 1989. Lucas, E.C. “Daniel.” In Dictionnaire de Théologie Biblique, Translated and edited by

Christophe Paya et François Chaumont. 257-261. Charols, France : Excelsis Sarl, 2006.

Pace, Sharon. Daniel – Smyth & Helwys Bible Commentary. Macon, GA: Smyth &

Helwys Publishing Incorporated, 2008. Young, Edward J. The Prophecy of Daniel. Grand Rapids: Wm. B. Eerdmans

Publishing Company, 1978. Youngblood, Ronald F., ed. Nelson’s New Illustrated Bible Dictionary. Nashville:

Thomas Nelson Publishers, 1995.