We are in Daniel chapter 5 this morning. While Belshazzar’s face had turned pale and his insides were in turmoil at the sight of a hand writing on the wall, he had received no help from his royal advisors on how to interpret the strange writing.
Fortunately, the queen mother (either Belshazzar’s mother or grandmother) knew of a man who could interpret the writing.
10 The queen, because of the words of the king and his lords, came into the banqueting hall, and the queen declared, “O king, live forever! Let not your thoughts alarm you or your color change. 11 There is a man in your kingdom in whom is the spirit of the holy gods. In the days of your father, light and understanding and wisdom like the wisdom of the gods were found in him, and King Nebuchadnezzar, your father–your father the king–made him chief of the magicians, enchanters, Chaldeans, and astrologers, 12 because an excellent spirit, knowledge, and understanding to interpret dreams, explain riddles, and solve problems were found in this Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation.”
She saw Daniel as a man with “understanding and wisdom” to interpret divine things, such that Nebuchadnezzar, his grandfather, had promoted him to “chief” among all the royal advisors. She goes on in verse 12 to describe more about him.
This Daniel was different. He had an “excellent spirit” (cf. Dan. 6:3). The “spirit of excellence” is a heart attitude. It is kin to the attitude Caleb possessed. “But because my servant Caleb has a different spirit and follows me wholeheartedly, I will bring him into the land he went to, and his descendants will inherit it” (Numbers 14:24).
Excellence is something that excels, goes beyond, predominates, and the word lying beyond this word excellent carries exactly that meaning. An excellent spirit will always be noticed. His excellent spirit was built off his own sense of power over himself (self-control), his prayerfulness and his perceptiveness.
What allowed Daniel to possess an excellent spirit is that he lived his life out of total respect and adoration of the true God. Thus he reflected God’s excellence.
She says that Daniel also has “knowledge and understanding,” which allowed him to interpret Nebuchadnezzar’s dreams. And he is able “to interpret dreams, explain riddles, and solve problems.” Therefore, he can handle your difficulty.
Philip Long notes: “There is a subtle word-play in the queen-mother’s speech. Daniel, she recalls, was able to “loosen knots” (verse 12, “solve problems”), which is ironic since the king had his “knots loosened” (verse 6, perhaps that he has soiled himself!).”
Finally, the queen mother names him “Daniel, whom the king named Belteshazzar…” Surprisingly, the queen referred to Daniel by his Jewish name, thus showing respect for his faith and background. But Belshazzar, if he knew Daniel at all, would know him by the name given to him by Nebuchadnezzar, Belteshazzar.
She was convinced that Daniel would “show [you] the interpretation.”
“To this point in the book, the reader knows Daniel can interpret dreams. But the writing on the wall was not a dream. When the hand appeared in 5:5, the scene is not attributed to a vision in Belshazzar’s mind. And others were able to see the writing on the wall, though unable to interpret it (5:8). Unlike the visions which were unclear in Nebuchadnezzar’s mind, here on the wall was an objective display. This was more like a riddle, a puzzle. But the queen believed Daniel could “explain riddles” and “solve problems,” so the writing on the wall would pose no difficulty for him (5:12)” (Mitch Chase, Daniel, https://www.thegospelcoalition.org/commentary/daniel/ )
So Belshazzar calls for Daniel.
13 Then Daniel was brought in before the king. The king answered and said to Daniel, “You are that Daniel, one of the exiles of Judah, whom the king my father brought from Judah. 14 I have heard of you that the spirit of the gods is in you, and that light and understanding and excellent wisdom are found in you. 15 Now the wise men, the enchanters, have been brought in before me to read this writing and make known to me its interpretation, but they could not show the interpretation of the matter. 16 But I have heard that you can give interpretations and solve problems. Now if you can read the writing and make known to me its interpretation, you shall be clothed with purple and have a chain of gold around your neck and shall be the third ruler in the kingdom.”
“Approximately 80-years-old now [and likely was asleep at this time of night], Daniel entered the banquet hall. He did not have the same administrative relationship with Belshazzar that he had had with Nebuchadnezzar. The reader does not know what changes had occurred, other than Daniel’s age and the fact that the Babylonian king was a different man who may have inclined toward different advisers. Since the queen offered so much information about Daniel to her son (5:11–12), it seems that Belshazzar had little direct interaction with the man in his administration” (Mitch Chase, Daniel, https://www.thegospelcoalition.org/commentary/daniel/)
David Jeremiah makes the points that although Daniel was now an octogenarian (80 years old) and no longer seemed to be actively serving in an official capacity, that God still used him. He concludes, “Whatever your stage in life, stay spiritually healthy and ready to serve at a moment’s notice” (David Jeremiah, Agents of Babylon, p. 164).
He then quotes Joseph Parker, an English preacher:
“Preachers of the Word, you will be wanted someday by Belshazzar. You were not at the beginning of the feast. You will be there before the banquet hour is closed. The king will not ask you to drink wine, but he will ask you to tell the secret of his pain, and heal the malady of his heart. Just wait your time, preachers. You are nobody now. Who cares for preachers and teachers and seers, men of insight, while the wine goes around and the feast is unfolding its tempting luxuries. But the preacher will have his opportunity. They will send for him when all other friends have failed. May he then come fearlessly, independently, asking only to be a channel through which divine communication can be addressed. Then may he speak to the listening trouble of the world” (Preaching through the Bible)
“I find it interesting that Daniel, now in his eighties, wasn’t invited to Belshazzar’s banquet, but when a crisis hit, he was the one summoned to save the day” (David Jeremiah, Agents of Babylon, p. 157). What Daniel saw must have broken his heart.
“Then Daniel was brought in…” “We can be sure that Daniel cast a piercing look around the banquet hall as he came in with his escort. The tables had food scattered all about, and wine was spilled everywhere. The women were somewhat worse for the dissolute behavior of some of the men, and men and women alike were much the worse for drink. The gods of Babylon were against the wall, too, dead to it all. And—what was this in the hand of a harlot, lying on the floor among the debris of the feast: Was that a sacred vessel that belonged to the temple of the living God in Jerusalem? Were those priceless vessels now being used to slop wine in a drunkard’s shaking hands? The king, as was all too evident, was regaling his shattered nerves with wine from vessels consecrated to the worship and service of the Holy One of Israel, God most High” (John Phillips, Exploring the Book of Daniel, pp. 89-90).
“You are the Daniel” might be better rendered, “Are you that Daniel…?” Though Daniel was one of the chief ministers of state, who did “the king’s business” in the palace (Dan. 8:27) yet Belshazzar seems to have known nothing of him. One would think the king would have some familiarity with Daniel who had served in the court just over a decade earlier. But profligate rulers can be woefully out-of-touch with those who run their administration.
If the king was asking a question rather than making a statement (see above), then his interest in whether Daniel was a Jew may reflect his concern for having desecrated the temple vessels of the God of the Jews.
Notice that Belshazzar addresses him not as the one who had interpreted Nebuchadnezzar’s dreams and could possibly help him, but rather as “one of the exiles of Judah, whom the king my father brought from Judah.” He wanted to put Daniel firmly in his place from the outset.
14 I have heard [from the queen mother] of you that the spirit of the gods is in you, and that light and understanding and excellent wisdom are found in you.
There seems to be somewhat of an edge to Belshazzar’s statement, perhaps still feeling the sting of the queen mother’s rebuke. It’s almost as if he is putting on record his skepticism in Daniel’s ability to do what the queen mother had claimed. “I’ve heard it, but I don’t believe it.”
Daniel was the king’s last resort. His brain trust had failed him. The queen mother believed in him, but what could he really do?
In reality, true revelation, understanding and wisdom come from God. No natural gifts can produce these abilities.
The secular world believes deep wisdom and insight can be attained independently of God. Though academic attainments and understanding can be pursued apart from acknowledging God, it is God’s purpose to conceal certain things from those who reject Him while revealing them to those who appear to be more simplistic, but acknowledge Him (“babes,” Matt. 11:25; 16:17). Those who reject God have no means of understanding spiritual things because they remain disconnected from God’s Spirit (John 3:12; Eph. 2:1; 5:14; Col. 2:13). It is God’s Spirit that reveals deep spiritual matters (John 14:26; 1Cor. 2:10-13).
Those who don’t know God cannot benefit from His special revelation. Even worse, sometimes God actively frustrates those who attempt to attain wisdom apart from Him (Job 12:17-25; Isa. 19:12-13; 44:25; Rom. 1:21-22, 28; 1 Cor. 1:20).
“As in the previous instances in Daniel 2 and 4, the wisdom of the world is demonstrated to be totally unable to solve its major problems and to understand either the present or the future. Daniel as the prophet of God is the channel through which divine revelation would come, and Belshazzar in his extremity was willing [now] to listen” (John Walvoord, p. 124).
15 Now the wise men, the enchanters, have been brought in before me to read this writing and make known to me its interpretation, but they could not show the interpretation of the matter. 16 But I have heard that you can give interpretations and solve problems.
All the positive aspects of a relationship with God helped Daniel whereas the negative aspects hampered the wise men of Belshazzar’s court. Daniel’s education and wisdom had grown during his schooling in Babylon, but it was his relationship with God that refined and amplified his natural ability and insight, enabling him to interpret dreams and the handwriting on the wall.
“Now if you can read the writing and make known to me its interpretation, you shall be clothed with purple and have a chain of gold around your neck and shall be the third ruler in the kingdom.” (Dan. 5:16b)
“Too often the world, like Belshazzar, is not willing to seek the wisdom of God until its own bankruptcy becomes evident. Then help is sought too late, as in the case of Belshazzar, and the cumulative sin and unbelief which precipitated the crisis in the first place becomes the occasion of downfall” (John Walvood, Daniel: The Key to Revelation).
“The king promised many gifts if Daniel could interpret the handwriting. He even promised him the third position in the kingdom (after himself and his father Nabonidas). Daniel wisely declined the king’s gifts, since he probably realized that the kingdom could last only for a few [more] hours. How true it is of this world in which we live. Satan promises us wealth and fame, but alas, it can only last for an hour and then it is gone forever” (Jim Gerrish, A Short Study in the Book of Daniel, https://www.wordofgodtoday.com/short-study-of-daniel/)
How does Daniel respond? How does this mature, wise leader respond to the king’s offer?
17 Then Daniel answered and said before the king, “Let your gifts be for yourself, and give your rewards to another. Nevertheless, I will read the writing to the king and make known to him the interpretation.
Since Belshazzar was defensive and skeptical towards Daniel, Daniel’s response omits the usual deferential politeness of the Babylonian court. In fact, Daniel proceeds to scold Belshazzar like he was a naughty school boy. While Daniel seemed to love and show deference to King Nebuchadnezzar, he has no love for Belshazzar. Why the difference? Because Belshazzar profaned the holiness of Daniel’s God by drinking to his pagan gods from the vessels that belonged to the holy God.
Daniel’s reply to the king was in every sense a sermon, and a powerful one at that. The prophet began by declining the offered gifts. This had the effect, whatever Daniel’s reason for doing so may have been, of helping Belshazzar realize that these gifts would not influence his interpretation of the writing.
One measure of a true man or woman of God is whether he or she can be swayed by bribery or reward (Matt. 6:24; Luke 16:13). “He was like Abraham who told the king of Sodom that he wouldn’t even take a shoelace from him (Gen. 14:22-23). The apostle Paul said, ‘I have not coveted anyone’s silver or gold or clothing’ (Acts 20:33).” This was the stance of Elisha before Namaan, the king of Syria—after his leprosy had been healed by God (2 Kings 5:15-16). Unfortunately, Elisha’s servant Gehazi had not learned this important lesson from his master (2 Kings 5:25-27).
Unlike Balaam in the service of Balak (Num. 22:7), but more like Ahijah before the wife of Jeroboam (1 Kings 14:6-16) and Peter before Simon Magus (Acts 8:18-20), Daniel’s service could not be purchased. He bluntly told Belshazzar he could keep his rewards.
In fact, it is foolish for those seeking to understand a message from God to make such an offer as it can only serve to tempt God’s messenger to shy away from telling the hard, unvarnished truth. This may also explain why Daniel refused the offer prior to the interpretation, but accepted it afterwards (Dan. 5:29): for it guaranteed the interpretation was not influenced by the potential of reward. For the faithful minister, the Word of God must be given the same before both kings and paupers.
“This refusal of the royal presents was designed merely to decisively reject, at the outset, and in a manner becoming the prophet of Jehovah, any influence that might be brought to bear on him. It is not, therefore, a pert expression, which the king might justly punish, nor is it inconsistent with the fact that Daniel ultimately accepted the reward offered for the interpretation, Dan. 5:29, since he regarded it as a recognition of his God” (Zöckler, The Book of the Prophet Daniel).
Let me close by quoting Reuben Bredenhof
Paul was mindful of how the love of money can have a corrupting influence on a pastor’s ministry. This awareness is clear from Paul’s words of farewell to the Ephesian elders in Acts 20. There he insists that while he was among them, he “coveted no one’s silver or gold” (Acts 20:33), but he was willing to work with his hands to support himself and his companions. And thinking of his flashy rivals in Corinth, Paul denounces those who “peddle the Word of God” for personal profit (2 Cor. 2:17).
Despite Scripture’s repeated warnings, this is still a real temptation for those serving in ministry. Perhaps a pastor wants to take a position at a particular church because it offers to pay substantially more than his present congregation. Maybe a pastor is quick to complain that he needs a raise in his salary, or he seeks to maximize every monetary benefit available to him. But a pastor must tread carefully. Even the appearance of being engrossed with material things can be seriously detrimental to his relationship with the congregation. This in turn can hinder the believers’ growth in faith. Paul’s pleading words to the Corinthians remind us about what should take priority: “I do not seek yours”—that is, the believers’ material possessions—“but you” (2 Cor. 12:14). A love of money can unduly sway a pastor’s preaching, detract from his credibility, or even sink his ministry entirely. So a faithful pastor never seeks material gain, but always the congregation’s continued maturity in Christ.
The pastor’s challenge is the same that is faced by all Christians. By nature we want to stand on our rights and we demand our entitlements. Greed is ever-prowling. Yet Scripture exhorts all believers to be content with what we have (1 Tim. 6:5). When we are saved by Christ and have freely received his eternal inheritance, we have the ultimate reason to be content. Besides, God the Father has graciously promised to supply all our daily needs (Heb. 13:5). With confidence in God’s promise to provide, pastors can keep their focus on doing the work of dedicated ministry. Such a contented approach to money not only sets a good example to the congregation, it also honors Christ and his gospel.
Grace Still Amazes 