SERMON: “Pride Goes Before Babylon’s Fall” (Dan. 5:13–31)
“Pride Goes Before Babylon’s
Fall”
(Dan. 5:13–31)
Series: “Daniel:
God’s Sovereign Plans” #13 Text: Daniel 5:13–31
By: Shaun
Marksbury Date: September 21,
2025
Venue: Living Water Baptist Church Occasion: PM Service
I.
Introduction
Some have wondered about some of the core similarities
between this account and others in this book.
For instance, there’s a message to interpret, but the wise men and
conjurers are incapable of interpreting it.
Then Daniel enters, delivers the message from God, and receives rewards.
This repetition might trouble some, but
it actually underscores the truth that lost people are dedicated to their
unbelief, even when God provides evidence time and again. Ironically, the proud reject this message out
of pride itself.
Consider Belshazzar. He
grew up in the royal household, likely hearing stories of how God worked
through Daniel and his companions from the Jewish exile. He would have been in a position of power when
Nebuchadnezzar, his grandfather, had his sanity restored and issued a
proclamation about God. So, he knew the
truth, but he was also his father’s son, dedicated to wickedness. Just as King Nabonidus rejected
Nebuchadnezzar’s conclusions about the God of heaven, so did Belshazzar.
Extrabiblical sources corroborate Belshazzar’s evil
character. Evidence suggests he led an
assassination plot against the previous king, profiting financially from it. He may have even proposed his father Nabonidus
as the new king, establishing himself for quick succession.[1] Xenophon records that one of Nabonidus’s
governors, Gobryas, defected to Cyrus partly because Belshazzar murdered his
son in jealousy during a hunt. Thus,
Belshazzar was a blasphemer, assassin, and a murderer. On the night Babylon fell, Gobryas led troops
into the palace, avenging his son by slaying Belshazzar, whom Xenophon calls
“the wicked king.”[2]
So, Belshazzar didn’t inherit Nebuchadnezzar’s greatness; he
connived to seize it. He was a man of
pride, and his brutal fall affected all of Babylon. As we examine this lesson, we’ll note four
manifestations of the proud who come under God’s judgment. First, the proud feign care about God in
crisis (vv. 13–16). Second, the proud
have a pattern of ignoring God (vv. 17–23). Third, the proud face God’s judgment for their
works (vv. 24–28). Fourth, the proud
continue to disregard God’s Word (vv. 29–31). Let’s consider the first of those.
II.
First, the Proud Feign Care About God in Crisis (vv.
13–16)
Then Daniel was
brought in before the king. The king
spoke and said to Daniel, “Are you that Daniel who is one of the exiles from
Judah, whom my father the king brought from Judah? Now I have heard about you that a spirit of
the gods is in you, and that illumination, insight and extraordinary wisdom
have been found in you. Just now the
wise men and the conjurers were brought in before me that they might read this
inscription and make its interpretation known to me, but they could not declare
the interpretation of the message. But I
personally have heard about you, that you are able to give interpretations and
solve difficult problems. Now if you are
able to read the inscription and make its interpretation known to me, you will
be clothed with purple and wear a necklace of gold around your neck, and you
will have authority as the third ruler in the kingdom.”
You might remember that, after Belshazzar blasphemed the God
of heaven, a supernatural hand appeared.
It wrote a message indecipherable to the wise men of Babylon. Based on the recommendation of the queen
mother, Belshazzar turned to Daniel, who would have been in his eighties by
this point,[3] for
answers. One might think of this as a
turning point for him, reaching out to a prophet of God for answers, but this
is not the case.
The king seems not to delay; as one commentary notes,
“Belshazzar repeats the information he just received so that Daniel will know
that he is aware of his past success.”[4] Yet, he does utter a rhetorical question,
asking if Daniel is one of the exiles from Judah. This may indicate ethnic tensions,[5] but
it might also signify a weakened conscious, considering how the king has been
drinking from the vessels of the Lord.
It’s interesting that, in v. 14, he omits the word “holy” in his
repetition of what the queen had said, possibly indicating that Belshazzar in
his wickedness does not like that word.[6]
It's also interesting that Belshazzar omits two other
facts. First, he makes no mention of his
sacrilege. He also fails to mention the
supernatural means by which the inscription found its way on the wall. He simply says in v. 15 that they were unable
to read it. Perhaps he thought he was
saving himself some embarrassment, but he was mistaken.
There’s one more point that is somewhat revealing in v.
16. Belshazzar, before making his
generous offer to Daniel, says, “Now if you are able to read the inscription
and make its interpretation known to me.”
The conditional suggests doubt, which means he still lacks respect for
Daniel’s God. Contrast this to what Nebuchadnezzar
said to Daniel in 4:9 — “O Belteshazzar, chief of the magicians, since I know
that a spirit of the holy gods is in you, and no mystery is difficult for you,
say to me the visions of my dream
which I have seen, along with its interpretation.” Nebuchadnezzar knew Daniel was able (v. 18),
but doubt lingers unnecessarily for Belshazzar.
So, it’s true that Belshazzar promises reward. But he promises what he did in v. 7, and that
may have been for consistency’s sake.
Whatever the case, prizes will prove empty later that night (vv. 29–30),
so it matters little.
Belshazzar’s flattery is superficial, driven by desperation.
The proud pretend piety only in crisis,
honoring God when needing something. The
question for us is whether we engage empty religion in times of trouble or
authentic faith. Do we “honor” God only
in times of need?
There is reason to consider this. That brings us to the next point:
III.
Second, the Proud Have a Pattern of Ignoring God
(vv. 17–23)
Then Daniel
answered and said before the king, “Keep your gifts for yourself or give your
rewards to someone else; however, I will read the inscription to the king and
make the interpretation known to him. O
king, the Most High God granted sovereignty, grandeur, glory and majesty to
Nebuchadnezzar your father. Because of
the grandeur which He bestowed on him, all the peoples, nations and men of
every language feared and trembled before him; whomever he wished he killed and
whomever he wished he spared alive; and whomever he wished he elevated and
whomever he wished he humbled. But when
his heart was lifted up and his spirit became so proud that he behaved
arrogantly, he was deposed from his royal throne and his glory was taken away
from him. He was also driven away from
mankind, and his heart was made like that of beasts, and his dwelling place was
with the wild donkeys. He was given
grass to eat like cattle, and his body was drenched with the dew of heaven
until he recognized that the Most High God is ruler over the realm of mankind
and that He sets over it whomever He wishes.
Yet you, his son,
Belshazzar, have not humbled your heart, even though you knew all this, but you
have exalted yourself against the Lord of heaven; and they have brought the
vessels of His house before you, and you and your nobles, your wives and your
concubines have been drinking wine from them; and you have praised the gods of
silver and gold, of bronze, iron, wood and stone, which do not see, hear or
understand. But the God in whose hand are your life-breath and all your ways,
you have not glorified.
Unlike his deferential politeness to Nebuchadnezzar, Daniel
rebukes Belshazzar.[7]
Perhaps he, a chief official under
Nebuchadnezzar, already knew the sort of man Belshazzar was. He rejects the rewards, just as Elisha refused (2 Kings 5:16), perhaps
to alleviate misconception that God’s services are bought.[8] Either way, he’s not a prophet for profit,
and he’s not divining for money from this wicked king.[9]
In v. 18, Daniel says, “O king,” a standard way of greeting
the king. However, he omits the words “live
forever” (cf. v. 10),[10] which
would be unfitting. Perhaps he already
had looked at the inscription and knew what it said.
He does not, however, skip the sermon. He affirms Yahweh’s superiority over kings,
including Nebuchadnezzar. The text reads
that he is a “father” to Belshazzar, but this was an ancient means of referring
to an ancestor in someone’s lineage. The
whole domain trembled, and Nebuchadnezzar could kill or spare whoever he wanted
because of God’s will (v. 19). If God
granted authority to Nebuchadnezzar, then how much more should Belshazzar, a
(grand)son, need to recognize divine authority?
Daniel is setting the charges against Belshazzar; God kills
and spares as He wills. Moreover, in vv.
20–21, Daniel reminds Belshazzar of Nebuchadnezzar’s proud heart and the
consequences God brought against him.
God is in control, and Belshazzar should soften his heart and turn to
the God who can spare lives.
Daniel makes this plain in v. 22. He says, “Yet you, his son, Belshazzar, have
not humbled your heart, even though you knew all this.” The emphatic “but you” here contrasts
Nebuchadnezzar’s repentance; as one study notes, “Nebuchadnezzar had been
proud, yet he repented. On the other
hand, Belshazzar, ‘his son,’ had refused to humble himself before God, although
he knew all that had happened to Nebuchadnezzar.”[11] Pride can cause a downfall with no
restoration.[12]
Daniel holds him accountable for knowledge. Belshazzar saw events firsthand, not as a
child but as a chief officer in 560 B.C.[13] Belshazzar knowingly exalted himself against
the Lord of heaven (v. 23), drinking from the vessels of the temple and
praising his inanimate, small gods. This
is like how those who know in the Tribulation period that they are rejecting
God to worship the Beast; Belshazzar knowingly thumbs his nose at God.
There are some who walk the aisle in church as children and
never seem to walk with the Lord. In
fact, they sometimes seem to want to knowingly reject the God of their youth in
ostentatious displays of blasphemy. This
comes with a history of neglecting the truth of God, and they must beware what
comes next.
IV.
Third, the Proud Face God’s Judgment for Their
Works (vv. 24–28)
Then the hand was
sent from Him and this inscription was written out. Now this is the inscription that was written
out: ‘MENĒ, MENĒ, TEKĒL, UPHARSIN.’ This
is the interpretation of the message: ‘MENĒ’—God has numbered your kingdom and
put an end to it. ‘TEKĒL’—you have been weighed on the scales and found
deficient. ‘PERĒS’—your kingdom has been divided and given over to the
Medes and Persians.
It is only at this point that we get into the interpretation
of the message. We note first that
Daniel knew about the hand, despite the king’s omission of the fact, proving
his prophetic credentials. There might
even be wordplay here, since the God, who held Belshazzar’s life in His hand “sent a hand to
write him a message.” [14] Ultimately, we see that God is judging pride
by removing the kingdom.
The words were in Aramaic, which would have been difficult
to both read and interpret without context.[15] They begin with MENE, perhaps from mina (50
shekels) and a verb meaning “to number”[16] or “to reckon.”[17] He says in v. 26, “God has numbered your
kingdom and put an end to it.” The twice
repetition makes the word sure.
The next word is TEKEL. It may be related to the shekel, from the verb ‘to weigh.’ ”[18] In v. 27, Daniel explains, “you have been
weighed on the scales and found deficient.”
The idea of weighing is elsewhere in Scripture. In Job 31:6, we read, “Let Him weigh me with
accurate scales, and let God know my integrity.” In Psalm 62:9, we read about the equal lack
of worth of man; “Men of low degree are only vanity and men of rank are a lie;
in the balances they go up; they are together lighter than breath.” Belshazzar fails God’s standards; his moral
character is too light and he is rejected (cf. 1 Sam. 2:3). [19]
The final word is UPHARSIN.
It is possibly supposed to be read “and PARSIN” (ESV, LEB, NASB, CSB, NIV, NLT), since the “U” could be
a conjunction meaning “and.” It’s from a
verb that means “to divide,”[20] and
in v. 28, Daniel explains the “kingdom has been divided and given over to the
Medes and Persians.” This might have
also been a divine play on words, because the singular “Peres” in v. 28 is a
very similar word to Persia. [21] Of course, God had predicted this ahead of
time (Isa. 13:17; 21:2), even naming Cyrus (45:1–2), but this was a judgment
Belshazzar invited upon himself.
The heart of the proud is exposed before the justice of God.
He knows what we have done, and he will
judge. Sometimes it comes quickly and
sometimes slowly, but it will come. Will
you heed the warning?
V.
Fourth, the Proud Continue to Disregard God’s
Word (vv. 29–31)
Then Belshazzar
gave orders, and they clothed Daniel with purple and put a necklace of gold
around his neck, and issued a proclamation concerning him that he now had
authority as the third ruler in the kingdom. That same night Belshazzar
the Chaldean king was slain.
So Darius the Mede
received the kingdom at about the age of sixty-two.
Here, we see a final exercise in futility as the Lord brings
about His word. Belshazzar offers no
challenge or repentance; he simply fulfills his promise (vv. 7, 16). Perhaps he does this for nobles, but he
appears to honor Daniel — he doesn’t honor God (cf. 2:46–48). He doesn’t ask what he should do, nor does he
dress with sackcloth and ashes. Daniel
accepts the gifts as a servant, but he knows they are meaningless.
We see in v. 30 that there is swift retribution. Xenophon notes that this was a surprise attack
during feasting and revelry.[22] The Persians knew they couldn’t conquer the
walls of Babylon, so they diverted the Euphrates river running in, lowering the
waters levels enough for an invasion. [23]
Verse 31 marks the end of the chapter and the start of the
next in the original text. We’re not
completely certain who Darius is, as it is a title used by differing Persian
rulers; it may be a reference to Cyrus or to some other ruler given control of
Babylon.[24] Both the Nabonidus Chronicle and the Cyrus
Cylinder confirm this was a peaceful capture, resulting in the deaths of few;
the city at large welcomed Persian rule.[25]
The proud will perish despite warning. Warnings are merciful but judgment is final. We must humble ourselves.
VI.
Conclusion
This chapter emphasizes God’s sovereignty.[26] Things will move according to His plans. Belshazzar may have challenged Yahweh, but he lost.
Let us heed the warning that temporal
judgment comes.
Where is pride in our lives? God’s grace comes through Christ only for the
humble. Let’s pray for humility,
glorifying Him who holds our breath in His hand.
[1] Stephen R. Miller, Daniel,
The New American Commentary, (Nashville: Broadman & Holman Publishers,
1994), 18:168–169.
[2] Ibid., 18:169.
[3] Warren W. Wiersbe, Be
Resolute, “Be” Commentary Series, (Colorado Springs, CO: Victor, 2000), 66.
[4] John D. Barry, Douglas Mangum, Derek R. Brown, Michael
S. Heiser, Miles Custis, Elliot Ritzema, Matthew M. Whitehead, Michael R.
Grigoni, and David Bomar, Faithlife Study
Bible, (Bellingham, WA: Lexham Press, 2012, 2016), Da 5:13.
[5] Ibid.
[6] Miller, 18:161.
[7] Barry, et. al., Da 5:17.
[8] Miller, 18:162.
[9] Matthew Henry, Matthew
Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume,
(Peabody: Hendrickson, 1994), 1441.
[10] Barry, et. al., Da 5:18.
[11] Miller, 18:163.
[12] Barry, Barry, et. al., Da 5:22.
[13] Miller, 18:163.
[14] J. Dwight Pentecost, The Bible Knowledge Commentary: An Exposition of the Scriptures,
1985, 1, 1346.
[15] Ibid.
[16] New American
Standard Bible: 1995 Update, (La Habra, CA: The Lockman Foundation, 1995).
[17] Pentecost, 1346.
[18] New American
Standard Bible: 1995 Update.
[19] Pentecost, 1346.
[20] New American
Standard Bible: 1995 Update.
[21] Miller, 18:166.
[22] Ibid., 18:167–168.
[23] John MacArthur Jr., Ed., The MacArthur Study Bible, electronic ed., (Nashville, TN: Word
Pub., 1997), 1236.
[24] Ibid.
[25] Ted Cabal, Chad Owen Brand, E. Ray Clendenen, Paul
Copan, J. P. Moreland, and Doug Powell, The
Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith,
(Nashville, TN: Holman Bible Publishers, 2007), 1279.
[26] Miller, 18:169.