Commentary - In-Depth

Whoever considers the extremity to which any evil leads can readily estimate the danger and the responsibility attached to it. The abuse of strong drink leads to delirium tremens, insanity, and death. The knowledge of that fact doubtless saves many from an injudicious use of it. The final outcome of a deeper evil - the love of pre-eminence - is laid bare in a startling light in this story. Not everyone can see it. In our lives, not nearly so much attention is directed to the indulgence of the spirit of self-will and its evil consequences as is given to the indulgence of intemperate habits and their consequences, although the ultimate result of the former is far more serious than that of the latter.

"‘Babylon' profanes all things of heaven and of the church." (Summary Exposition of the Prophets and Psalms on Dan. 5:1-4) Acts prompted by a spirit of self-will, love of pre-eminence, or love of ruling, if not checked will profane and destroy everything heavenly in the soul. Everyone is capable of seeing from the Lord that this is true, even as Belshazzar saw the writing on the wall and trembled. That writing, which was "from heaven" (Apocalypse Explained 373), discloses the inner nature of the feast - what it means. Yet the king cannot tell what the words signify. He sees the words but can neither read nor understand them. Likewise the magi see them but can neither read nor interpret. Those steeped in evil possess rationality but cannot understand the truth from themselves. They have conscience and can be made conscious of the sad plight in which they are and even moved greatly by the fear of consequences. But it is impossible for them to discern the real outcome of evil - its fatal effects upon themselves -

without enlightenment from the Lord. A Daniel is needed to read and interpret the message from heaven.

Daniel prefaces his interpretation by a short address to the king. God gave Nebuchadnezzar his father a kingdom, and glory and honor. But when he became filled with pride, his kingdom was taken from him, and he suffered until he learned that God alone rules over humanity. "And thou, his son, O Belshazzar, hast not humbled thy heart, though thou knewest all this, but hast lifted up thyself against the Lord of heaven," and profaned His holy name. Self-confidence in pursuing an evil course in life always deadens the conscience. History and experience may be interesting to read, but they have no word of warning or advice for self. History proves that no one learns anything from history. The writing on the wall is seen but not comprehended either in its letter or spirit. The Divine Word is likewise often read, and yet no more is seen than the literal expressions, because seen in natural light "which in itself is dead, and not in spiritual light, which in itself is living." The Divine Word with its message of life, however, is opened to people by the Lord Himself as they will to do the Divine Will. (Divine Providence 134) Through this enlightenment, "it is confirmed by those who are in the truths of the church, that it is contrary to the Word for them to exalt themselves above the Lord, for thus things holy are profaned." (Summary Exposition of the Prophets and Psalms verses 10-24) The ultimate issue of pride proceeding from the love of rule is that it utterly destroys religion. (Summary Exposition of the Prophets and Psalms verses 25-28; Apocalypse Explained 370; Doctrine of Life 1) "God hath numbered thy kingdom, and finished it." To number signifies to determine the quality of the life. "Thou art weighed in the balances and found wanting." "Thy kingdom is divided and given to the Medes and Persians."

HISTORICAL STUDY

Daniel was taken captive to Babylon in the third year of Jehoiakim, about the year 606 or 605 B.C. Nebuchadnezzar was not then king of Babylon, but co-regent with his father Nabopolassar, and simply called king by anticipation. He assumed the full authority of the throne in 604 B.C. and reigned in Babylon till 561 B.C. He was succeeded by Evilmerodach, 561-559; Neriglassar, 558-555; Laborosoarchod (9 months), 555; and Nabunahid, 555-538, the year in which Cyrus took Babylon. The first four chapters in Daniel belong to the rein of Nebuchadnezzar. The fifth refers to Belshazzar as the king of Babylon and the son of Nebuchadnezzar. (Dan. 5:2, 11, 18) There is no mention in the monuments, or tablets, or clay cylinders, of Belshazzar as a king of Babylon. There are, however, several contract-tablets that establish the fact that Belshazzar (Bel-sara-usur "Bel protect the king") was the son of Nabonidus or Nabu-nahid. "As regards his [Belshazzar's] relationship to Nebuchadnezzar, it is possible that Nabu-nahid may have sought to strengthen his position by marrying a daughter of Nebuchadnezzar, in which case the latter might be spoken of as Belshazzar's father (‘grandfather,' by Hebrew usage)."

The Babylonian Chronicle respecting this period gives us to understand that Nabonidus was not in Babylon when Cyrus was preparing to advance upon it. He appears to have been with the forces at Sippar or Sepharvaim. And it is recorded that when Cyrus overcame the enemy in battle at Opis, he had "some conflicts with the men of Akkad, and took Sippar on the 14th day of January without fighting. Nabonidus fled" (Chronicle). It may thus have been that while Nabonidus was in Akkad, Belshazzar was in Babylon and was there declared king by the people. In any case, Cyrus' leader, Ugbaru or Gobryas, took Babylon without resistance, according to all the chronologists on the night of the 11th of Marcheswan 538. According to Daniel, Belshazzar was king at least three years. (Dan. 8:1) This contradicts the generally accepted list of kings above given. It is only fair to state that no record has yet been found that establishes the kingship of Belshazzar, and the contract-tablets bearing dates continuously throughout the reign of Nabonidus to the conquest by Cyrus make no reference to any other king than Nabonidus.

This chapter then brings us down to the very close of the Babylonian empire. And what a terrible end! Drinking, feasting, and revelry, and the profanation of the holy vessels belonging to the temple of the Lord. A very few simple words are employed to describe this closing scene. Yet each stroke of the pen speaks volumes. Therein lies its power to appeal to so many different classes of minds and leave a definite impression. The feast, the handwriting on the wall, the terror-stricken king, the perplexed magi, the interpretation by Daniel, and the death of the king that night, furnish the never dying outlines of this picture.

134a. 2. No one is reformed by visions or by conversations with the dead, because they compel. There are two kinds of visions, divine and demonic. Divine visions are given by means of portrayals in heaven, while demonic visions are effected though magical events in hell. There are imaginary visions as well, visions that are the illusions of a mind that has lost its bearings.

Divine visions (which as just noted are given by means of portrayals in heaven) are the kind that happened to the prophets. When they were having these visions they were not in the body but in the spirit, because visions cannot happen to us while we are physically awake. So when the prophets saw visions, it says that they were in the spirit, as the following passages show.

Ezekiel said, "The spirit lifted me up and took me back to Chaldea to the captivity in a vision of God, in the spirit of God; so the vision that I saw came over me" (Ezekiel 11:1, 24). Then too, spirits held him up between earth and heaven and brought him to Jerusalem in visions of God (Ezekiel 8:3 and following). The same thing happened in a vision of God or in the spirit when he saw the four animals that were cherubim (Ezekiel chapters 1 and 10) and when he saw the new temple, the new earth, and the angel measuring them (Ezekiel chapters 40-48). It says in chapter Ezekiel 40:2, 26 that he was in visions of God at the time, and in chapter Ezekiel 43:5 that he was in the spirit.

[2] Zechariah was in the same kind of state when he saw the man on horseback among the myrtle trees (Zechariah 1:8 and following), when he saw the four horns and the man with a measuring line in his hand (Zechariah 1:18, 20, 21; Zechariah 2:1 and following), when he saw the lampstand and the two olive trees (Zechariah 4:1 and following), when he saw the flying scroll and the ephah (Zechariah 5:1, 6), and when he saw the four chariots coming out from the four mountains, and the horses (Zechariah 6:1 and following).

Daniel was in the same kind of state when he saw the four beasts rising from the sea (Daniel 6:1 [7:1] and following), and when he saw the battles of the ram and the goat (Daniel 8:1 and following). It says in Daniel 7:1-2, 7, and 13; in Daniel 8:2; and in Daniel 10:1, 7, and 8 that he saw these things in the vision of his spirit, and it says in Daniel 9:21 that he saw the angel Gabriel in a vision.

[3] John was in the vision of the spirit when he saw the things he describes in the Book of Revelation--for example, when he saw the seven lampstands with the Human-born One in their midst (Revelation 1:12-16), when he saw the throne in heaven with someone sitting on it, surrounded by the four animals that were cherubim (Revelation 4), when he saw the book of life taken by the Lamb (Revelation 5), when he saw the horses come out of the book (Revelation 6), when he saw the seven angels with their trumpets (Revelation 8), when he saw the pit of the abyss opened with the locusts coming out of it (Revelation 9), when he saw the dragon and its battle with Michael (Revelation 12), when he saw the two beasts rise up, one from the sea and one from the land (Revelation 13), when he saw the woman sitting on the scarlet beast (Revelation 17) and the destruction of Babylon (Revelation 18), when he saw the white horse with someone riding it (Revelation 18 [19]), when he saw the new heaven and the new earth and the holy Jerusalem coming down from heaven (Revelation 21), and when he saw the river of water of life (Revelation 22). It says that he saw these things in the vision of his spirit in Revelation 1:11 [1:10]; Revelation 4:2; Revelation 5:1; Revelation 6:1; and Revelation 21:12 [21:10].

These were the kinds of visions that were visible from heaven to the sight of their spirits and not to their physical sight.

Things like this do not happen nowadays, because if they did they would not be understood, since they happen by means of images whose details are pointing to inner features of the church and secrets of heaven. It was foretold in Daniel 9:24 that they would stop when the Lord came into the world.

However, demonic visions have sometimes occurred. They are brought about by spirits who inspire deceptive passions and visions and who call themselves the Holy Spirit because of a mental confusion that engulfs them. Now, however, these spirits have been gathered in by the Lord and consigned to a hell separate from the other hells.

We can see from all this that no one can be reformed by any visions except the ones that are in the Word. There are imaginary visions as well, but these are nothing but the illusions of a mind that has lost its bearings.

134b. The story that the Lord told about the rich man in hell and Lazarus in Abraham's lap shows that no one is reformed by conversations with the dead. The rich man said, "Father Abraham, I beg you to send Lazarus to my father's house where I have five brothers, to bear witness to them so that they do not come to this place of torment." Abraham said to him, "They have Moses and the prophets: let them heed them." But he said, "No, father Abraham, but if someone came to them from the dead, they would repent." He answered him, "If they do not heed Moses and the prophets, they would not be convinced if someone rose from the dead" (Luke 16:27-31).

Conversations with the dead may lead to the same results as miracles that I have just described. That is, we may be convinced and be constrained to worship for a short while. However, since this deprives us of rational functioning at the same time that it hems in our evils, as already noted [130-131, 133], this spell or inner restraint is released and the pent-up evils erupt in blasphemy and profanation. Still, this happens only when spirits have imposed some religious dogma. No good spirit--let alone any angel of heaven--would ever do this.