The God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified (ver. 23). In this tremendous scene Daniel may be regarded as counsel for the crown - for the everlasting crown, for the throne of eternal righteousness, against the unhappy prisoner placed by these awful events at the bar. As such he is the representative of all earnest preachers of righteousness. He was marked by zeal for the right of the crown; fidelity to the position; sympathy for the arraigned (this may be argued from what we know and have seen of Daniel); fearlessness; and absolute disinterestedness (ver. 17, Any honours given and received might have been recognized by any new king). All these should make every one that pleads with man or against man (ultimately to win the man to the right side) for God.

I. THE INDICTMENT. In order to make forcible modern applications, it will be better to formulate the indictment in the most general way. Belshazzar's particular sins may not be just ours; but he and we both commit sins that fall under like categories.

1. Infidelity to accorded revelations. (Ver. 22.)

2. Substituting shadows for God. (Ver. 23.) In the king's ease there had been inflation of himself against God; sacrilege; indecency; drunkenness; prostration before idols, which are "nothing in the world." The inflations, profanities, improprieties, sensualisms, and idolatries of the nineteenth century differ in form, but are quite as real as those of Belshazzar.

3. Failure in man's prime duty; viz. to glorify God.

(1) The duty. To honour God. We put the highest honour on him when we repeat his likeness. To glorify God is to reflect God, as the lake does the heaven above with all its light. This the final end of our creation.

(2) its ground. Our complete dependence. That dependent life should be devoted life is a truth of natural religion (see ver. 23).

(3) The default is so general and notorious as to require no proof (Romans 3:23).

II. THE AGGRAVATIONS OF GUILT. The king's guilt had been aggravated by what he had been permitted to see of the way of the Divine mercy and of the Divine judgment.

1. The vision of the Divine goodness, in his grandfather's prosperity. (Vers. 18, 19.)

2. The vision of sin, in his grandfather's misuse of position. (Ver. 20.)

3. The vision of judgment, in his grandfather's punishment. (Ver. 21.)

4. The vision of mercy, in his grandfather's restoration. (Ver. 21.) Note:

(1) For every sinner a vision of the great realities of the moral world.

(2) Coming oft in very affecting forms, as here, through the experience of the near and dear.

III. THE ABSENCE OF DEFENCE. The sinner dumb at the eternal bar. No defence possible. Judgment goes by default. There is no counsel for defence; for there is no defence. Sentence must pass. The only thing that can be done, can be done them, viz. show ground for free pardon. This the atoning Saviour undertakes. But -

IV. THE JUDGMENT OF THE COURT. Of the supreme court - the court of heaven - the judgment of God against the sinner; in this case written with the very finger of God - the same finger which traced ages before "the Law of the ten words." In the "Mene, Mene, Tekel, Upharsin," read these permanent truths:

1. The day of probation is limited. "Numbered!" and numbered to the end!

2. The character of the probationer is exactly estimated. "Weighed!" Yes, and found light. "God does as perfectly know a man's true character as the goldsmith knows the weight of that which he has weighed in the nicest scales." Note the moral import of phrases like this: "a man of weight and character; .... a light and frivolous man."

3. Deprivation of endowment is the punishment of infidelity to trust. "Divided!" Given away (see parable of the talents).

V. EXECUTION. It was:

1. Swift upon the climax of a life of sin. "In that night."

2. Sure. By an agent long prepared (Isaiah 45:1-6).

3. Sudden. Utterly unexpected.

VI. A GLEAM OF HOPE. The king died sober: did he die penitent.? The way in which he received the awful words of Daniel look very like it (ver. 29). A star of hope shines above the dark cloud in the horizon. - R.

In the words of our text, we have a warning addressed to a guilty monarch, in a manner too open and. public to be ascribed to delusion on his part, or to imposture on that of others — a warning which silenced in a moment the roar of impious mirth.

I. SOME REMARKS EXPLANATORY OF THIS VISION.

1. It was an intimation to Belshazzar of the termination of his reign. It announced to him, not merely a calamity by which his throne might be shaken, or a banishment and captivity from which he might return, and resume his power, but its final close. The doubling of this word intimated, the absolute certainty of the predicted ruin. In this warning, too, it was intimated that his kingdom should be given to the rivals whom he hated, whose siege of his capital he had hitherto resisted, with success, and whose power and skill he had lately so presumptuously defied. This is a circumstance which has often embittered the last hours of falling greatest, that its honours should adorn the head of a rival, and that they should enjoy those scenes of delight which they had prepared for themselves.

2. In this warning of Belshazzar there is an intimation of Jehovah's estimate of the worthlessness of his character: "Thou art weighed in the balances, and thou are found wanting."

3. In this warning the connection betwixt his sins and his punishment is strongly marked.

4. It was a warning in which no hope of mercy was exhibited. There was not merely no intimation that it was possible, by any particular course, to escape the impending destruction, but no direction was given how his soul might be saved from the wrath to come. But it may be said, Why was this warning given if his case was desperate? To this it may be answered, that it was an open testimony of the displeasure of Jehovah at the contempt which had been manifested to His name and worship, and was adapted to make the strongest impression in favour of the true religion on the successful besiegers.

5. It was the last warning which Belshazzar received. He had received many admonitions already. The Monitor, who had long struggled with him, had now written the last sentence, and uttered the last voice of admonition, and he was now abandoned of God to his fate.

6. It was quickly realised in Belshazzar's ruin. Twelve months elapsed betwixt the warning given to Nebuchadnezzar and his expulsion from human society to all the degradations of wild insanity; but in that very night after this warning was Belshazzar slain. When Jonah cried in Nineveh, "Yet forty days, and Nineveh shall be overthrown!" word came to the king, and he arose from his throne, and he laid his robe from him, and covered himself in sackcloth, and sat in ashes, and called his people to fasting and prayer; and though no intimation of mercy was given in the warning of Jonah, they said, "Who can tell if God will turn, and repent, and turn away from his fierce anger, that we perish not? " But no such grief was felt, no such mandate was issued by Belshazzar.

II. SOME OF THE IMPORTANT LESSONS WHICH THIS WARNING SUGGESTS.

1. It shows us that it is the province of Jehovah to fix the continuance, and to bring to a close the power of empires. Beyond the period which he hath set for their continuance, no wealth, nor skill, nor valour, can prolong their existence. In speaking of the revolutions of kingdoms, the wise men of this world confine their attention to the oppressions which made the yoke of princes intolerable; to the artifices by which the hearts of subjects were alienated from their rulers; to those habits of luxury which enervated them, and rendered them an easy prey; but let us recollect that these and ether causes are guided by His hand who hath wisdom and might for His; who changeth the times and the seasons; who removeth kings, and who setteth up kings. The history of the world presents us with other instances, besides this one in the text, of God's terminating kingdoms and dynasties. Empires, which seemed likely to stand while sun and moon endured, have crumbled down like a house of clay, and not a trace remains that here their palaces stood, their ships rode, or their banners waved. How quickly did the empire of Alexander fall to pieces! His death was the signal for disunion among his generals; and the dominion which had been hastily acquired was as hastily lost.

2. This warning teaches us that Providence assigns the power of which it deprives guilty princes to those whom it pleases.

3. This warning suggests that God gives various indications of His intention of terminating the power of kings, and of transferring it to others. In this age we are not to expect, as in the case of Belshazzar, a sign from Heaven to indicate that the period for the fall of empires is come, but in many ways is this impression produced in the hearts of princes, and it is legible in the events of Providence. Princes, notwithstanding the flatteries of their courtiers, have been unable to shake off the gloomy apprehension of the decline of their glory. In other cases an approaching change is visible in the discontent of the people; in those cabals and murmurs which tell us that a storm is gathering; and in the persisting of rulers in measures which irritate where conciliation is required. Let us mark the signs of the times, not to cherish a croaking spirit of discontent, but to hear the sound of God's steps, when He comes out of His place to punish, and to flee from the wrath to come.

4. I remark that it teaches us that there are various methods by which God tries the characters, tempers, and conduct of men. There is the balance of the sanctuary, by which I understand those principles for guiding our opinions, and those rules for directing our conduct, which are laid down in Scripture. The world hath its maxims by which it tries the tempers and actions of men. There is the balance of conscience. To this faculty God hath assigned the office of judging of men's thoughts, words, and actions. In some cases it performs this duty in a careless manner. There is the balance of Providence, by the events of which astonishing discoveries are some- times made of the real tempers and characters of men, and they are found quite different from what they were supposed to be both by themselves and others. How many a man has prosperity shown to be in heart haughty and cruel! And there is the balance of judgment. God hath appointed a day in which He will bring every work into judgment, with every secret thing, whether good or evil.

5. There are various persons who, when thus tried, shall be found wanting. The scrutiny is universal. There is none on earth so mighty as to resist it, and none too insignificant to escape it.

6. There are various modes and seasons in which God intimates to the sinner, even in the present life, His estimate of his character. He does this in exposing his true character to the knowledge end the detestation of his fellow-creatures: and how horrible is public shame and infamy when it is considered as an expression of the secret abhorrence of the Judge of all! He does this in the destruction which He brings on sinners around them in their sins, and in the exposure of their wickedness. In such sad events the sinner is made to read his own character, and to hear his own doom. He does this in the melancholy reflections of old age on a life spent without God, and closing without hope. And He often intimates this estimate of the sinner's character to him on his death-bed.

7. There is something very solemn and awful about such intimations. There are various considerations which evince this to be the case. Were it merely the expression of human opinion it might be despised, but it is His verdict in whose hand our final destiny rests. It is often unexpected. Little did Belshazzar imagine that such an intimation was approaching. In the eye of fancy he beheld his enemies retiring from the siege of Babylon, public applause placing new crowns on his head, and a long career of prosperity and glory opening before him. Little did the man who had gone to the feast without the wedding garment imagine that on that day he was to be exposed and punished. CONCLUSION. How much is it to be desired that the lessons of this scene should be pondered by the rulers and the judges of the earth! Let them bow before Him by whom kings reign and princes decree justice. How similar to that of Belshazzar was the character and sudden exit of Charles the Second in England! — a monarch whose debaucheries were copied in the licentiousness of his subjects, and whose cruel persecutions the flatterer attempts to excuse, and the bigot to vindicate in vain. "This suddenness in his fate," says Evelyn in his Diary, "might well create awful feelings in those who had witnessed the life he continued to lead, till the stroke of death arrested him. I saw this evening such a scene of profuse gaming, and luxurious dallying and profaneness in the palace, as I had never before witnessed." A week after he assisted at the proclamation of his successor, and thus records his feelings: "I can never forget the luxury and profaneness, gaming and all dissoluteness, and, as it were, total forgetfulness of God, it being Sabbath evening which, this day se'ennight, I was witness to, the king dallying with his mistresses, a French boy singing wanton songs to amuse them, and a number of the courtiers in deep play round a gaming-table. Six days after all was in the dust." But all ranks of people should listen to the instructions which are taught them by this scene. Let not any say, I shall never be moved, I shall never be in adversity. Mark every intimation which God gives you of the solemn change. Let good men receive the consolation which is imparted to them by this subject, however gloomy it may appear. Whatever disasters may happen, the kindness of God shall not depart from you, and with your joy a stranger cannot intermeddle. Let ungodly men be afraid. Make not the terrors of judgment the subject of your mirth.

(H. Belfrage, D.D.)