Daniel 5:22

DISCOURSE: 1127
IMPENITENCE REPROVED

Daniel 5:22. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this.

AMONGST the endowments of a pious minister, two of the most important are, disinterestedness and fidelity. A man who is “looking to his own gain,” or is afraid to “declare the whole counsel of God,” is unworthy of the sacred office: nor can he hope to be either profitable to man, or accepted of God. The example of the Prophet Daniel is worthy of universal imitation. He, having been sent for by king Belshazzar to interpret a writing which God had caused to be inscribed upon the walls of the room where the impious monarch was feasting, declined with scorn all the proffered rewards; and reproved, to his very face, the sovereign, whom no other person in the empire would have dared to offend: “Thy gifts be to thyself,” says he; “and give thy rewards to another.” ‘God has here written thy doom, because of thine impiety. He has borne with thee long, and given thee singular advantages for repentance, if thou hadst had a heart to improve them: he has made known to thee all his dispensations towards thy father, Nebuchadnezzar:’ “but thou, his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this.”
The reproof here given to Belshazzar is not a whit less applicable to ourselves. Permit me, then, to stand to you in the place of Daniel, and to shew you,

I. What advantages we have enjoyed for the humiliation of our souls—

It was certainly a great advantage to Belshazzar, that he had seen God’s dealings with his father, (his grandfather,) both in the judgments inflicted on him, and in the mercies vouchsafed unto him. God had in these dispensations clearly marked his indignation against sin, and his readiness to shew mercy to returning penitents. The judgment inflicted on Nebuchadnezzar, the greatest monarch in the universe, was the depriving him of his reason; and causing him, for the space of seven years, to resemble a beast, and to be treated as a beast; being turned out to eat grass like an ox, and to be exposed, like any common beast, to all the changes and inclemencies of the weather, without shelter, and without a friend to compassionate his forlorn condition. Having, however, by this humiliating dispensation, effected his gracious purpose towards him, God restored him to soundness of mind again, and to the exercise of his regal functions; yea, and brought him, also, to the possession of real piety, and ultimately to the enjoyment of a far nobler kingdom.
And has he not given to us the same advantage? Yes, and one far greater: for he has made known to us,

1. His indignation against sin; not in one instance only, but in all ages—

[We may go back to the very first introduction of sin into the world; and there we shall see the indignation of God against it, written in the most tremendous colours. Not only was our first parent banished from Paradise; but a sentence of death was pronounced against him; and the whole earth, and all his posterity, were cursed for his sake. Hell, indeed, had been previously created, as a receptacle for the fallen angels: but it was henceforth to be peopled with millions of the human race, who, having received from Adam a corrupt nature, would follow his bad example, and perish in their sins.
As we descend further in the history of the world, we see again the displeasure of God against sin, as manifested at the Deluge; by which judgment every creature upon the face of the whole earth perished, except the few which were admitted into Noah’s ark.
Nor was his abhorrence of sin less strongly marked by the destruction of Sodom and Gomorrha, and all the cities of the plain, by fire from heaven. In this terrible judgment were involved the infant and the suckling, no less than the most daring offender in the land. Surely, after contemplating such events as these, we cannot doubt but that sin must, in the Divine mind, be an object of the deepest abhorrence.
But we need not go back to distant ages. We need only look around us, and within us, and we shall behold the same awful truth exhibited to our view on every side. Whence is it that storms and tempests desolate the earth, and plagues of every kind are inflicted on the human race? Whence is it that pains, and sorrows, and death assault, not the aged sinner only, but the new-born innocent? Whence is it that there is not a man upon earth, the godly alone excepted, that possesses peace in his soul, in the prospect of death and judgment? How comes it that all are “like the troubled sea, which cannot rest, whose waters cast up mire and dirt?” There may, it is true, be found, in sad abundance, men as thoughtless as the beasts: but, of any thing like solid peace, in the contemplation of eternity, there is not to be found one atom upon the face of the globe, except in those whose iniquities have been purged in the blood of our Incarnate God. We need only consult our own experience, and we must bear testimony to this distressing fact. And what does all this declare? It declares that sin, in whomsoever it exists, is an object of God’s abhorrence, and has already stamped upon it the most unquestionable tokens of his displeasure.]

2. His mercy to repenting sinners—

[Here also we may go back to the period, when, unsolicited and unsought, God revealed a Saviour to offending man, and promised that “the seed of the woman should bruise the serpent’s head.” What a demonstration was this of mercy struggling, as it were, for vent in the Divine bosom; and exulting, I had almost said, in the discovery of an object needing it, and of means whereby it might be exercised towards him! See the myriads to whom this Saviour was revealed in types and shadows, previous to his arrival. See the work of redemption, as carried on, to its completion, throughout the whole process of the Saviour’s incarnation, life and death, and resurrection and ascension; and his full investiture with all power, to accomplish in us what he had already in his own person prepared for us. See the out-pouring of the Spirit on the day of Pentecost; whereby thousands, as far from God as ever Nebuchadnezzar was, were brought to God, and made partakers of God’s kingdom and glory. Do not all these things speak to us as loudly as Nebuchadnezzar’s conversion spoke to his son Belshazzar?
But of this, also, we have strong intimations, in what we see around us, and in what we feel within our own bosoms. We rind, even amongst the most savage barbarians, one general sentiment—that the Being to whom they are responsible will shew mercy to those who, in a becoming manner, implore it at his hands. Amongst ourselves, there is universally prevalent a hope, that, on the repentance of a sinner, God will have mercy on him. But for this thought, the most careless sinner would give himself up to utter despair. In what way mercy shall be exercised towards him, he knows not: but of the readiness of God to shew mercy, he has no doubt. And of this persuasion all of us are conscious: yea, so strongly is it impressed on all our minds, that it is the one source of all the comfort we enjoy.
If, then, we admit, as we must, that Belshazzar’s advantages were great, much more are those with which we have been favoured.]
But we have reason to be ashamed, when we reflect,

II.

How little improvement we have made of them—

What effect Belshazzar’s knowledge ought to have produced upon him is here plainly declared. It should have led him to humble his soul before God. But it had been unproductive of any good: “he had not humbled his heart, though he knew all this.” The revels, in which he was indulging at this moment, shewed that he was as much under the influence of pride, dissipation, and impiety, as if no such warning had been ever given him. And what, I would ask, is the state of our hearts before God?
Are we not addicted to the same evils as he?
[There may not be in us the same bold defiance of God as in him; but there is practically the same pride of heart which exalts itself against God, the same surrender of ourselves to the cares and pleasures of life, and the same actual preference of created confidences before Him who is the Creator of heaven and earth. The Psalmist’s description of the wicked too justly represents our state: “The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts: his ways are always grievous: thy judgments are far above, out of his sight: as for all his enemies, he puffeth at them [Note: Psalms 10:4.].” Here is the same principle of pride as that by which Belshazzar was actuated. Here is God altogether banished from our thoughts, as much as from his; and utter contempt poured upon his authority and on his every word, whether of judgment or of mercy. Look around, and see if this be not the state of all around us. If the luxurious feasting of Belshazzar be unattainable by us, still it is that which is regarded as the very summit of happiness; and which is mimicked by persons, according to their ability, in every rank of life. From what we know of God’s displeasure against such carnal proceedings, it might be supposed that they should long since have been banished from the world: but the world is as full of them as ever, and the heart of sinful man as much addicted to them as ever.]

Have we “humbled our hearts,” any more than he?
[One might expect, from all that we have read of God’s dealings with the world, that we should all be like the Ninevites, humbling ourselves before God in sackcloth and ashes. But where do we see any thing of humiliation and contrition? Where do we hear persons bewailing their past iniquities, and crying mightily unto God for mercy? Say, is this common? Say, is it not uncommon? Is it not very rare? If you hear of two or three awakened to a sense of their undone condition, you are ready to congratulate the minister and the Church of God on an event so truly wonderful, and so replete with mercy; a sure proof, that the instances are very few, and that the knowledge of the generality is awfully unproductive.]

Is not our sin then, in this point of view, greatly aggravated?
[Daniel spoke of Belshazzar’s knowledge as an aggravation of his guilt: “Thou hast not humbled thine heart, though thou knewest all this.” And is not our knowledge also a fearful aggravation of our guilt? Our blessed Lord said of the Jews, “If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin [Note: John 15:22.].” And, in like manner, I may say to you, that had you been less instructed in the mind of God, you would have had less to answer for, on account of your departures from it. This is placed in a very striking point of view by the Prophet Jeremiah. He speaks of the ten tribes of Israel as having abandoned themselves to idolatry, and as having been discarded of God on account of their wickedness: yet, when the other two tribes saw this, so far from improving it for their own spiritual good, they “turned not to the Lord with their whole heart, but feignedly.” Upon which, the Lord himself said concerning them, “The backsliding Israel hath justified herself more than treacherous Judah [Note: Jeremiah 3:6.]:” that is, great as Israel’s guilt is, it is not equal to that of Judah; because Judah has had an advantage not possessed by Israel: Judah has seen the judgments inflicted upon Israel, and yet has gone on impenitent: and therefore his guilt is great in proportion to the advantages which he has neglected to improve. And to the same effect our blessed Lord also has told us, that “the servant who knew not his lord’s will, and did things worthy of stripes, shall be beaten with few stripes; but the servant who knew his lord’s will, and yet violated it, shall be beaten with many stripes [Note: Luke 12:47.].”]

That I may still adhere to the character of my text, let me address you, finally, in a few words,
1.

Of warning—

[I would not unduly magnify any advantages which have been enjoyed by you: but I may with truth say, that, according to the ability which God has given me, I have “ministered unto you faithfully the Gospel of Christ,” “not keeping back any one thing that would have been profitable unto you.” You therefore have much to answer for. And the words which have been spoken to you, “if they be not unto you a savour of life unto life, will be unto you a savour of death unto death.” Yes, much as I have desired to save your souls, I shall be “a swift witness against you in the day of judgment,” if you do not truly turn to God, and devote yourselves unfeignedly to his service. I pray you let not our meeting at the judgment-seat of Christ be so fraught with sorrow to our souls; but now make a suitable improvement of what ye hear, that I may have you as “my joy, and crown of rejoicing, in that day.”]

2. Of advice—

[Let the dealings of God with mankind be treasured up in your minds. They are designed to teach you what you yourselves may expect at his hands. You may see in his judgments, what the impenitent shall endure; and you may see in his mercies what the penitent shall enjoy. Belshazzar himself may be a lesson to you, if you will not attend to other and more encouraging instructions. He was a powerful monarch; yet his greatness could not screen him from the wrath of an avenging God. “That very night was king Belshazzar slain.” Had he humbled himself at that moment, who can tell but that he, like his father, might have been spared to be a monument of God’s saving grace to all eternity? Delay not ye, my beloved Brethren, to obey the heavenly calling; lest death arrest you also, and it be too late. “To-day, whilst it is called to-day, harden not your hearts; but now that ye know all this, turn to the Lord Jesus Christ in sincerity, and seek for mercy through him, as the propitiation for your sins.” “To him that knoweth to do good, and doeth it not, to him it is sin [Note: James 4:17.].” But, “if ye know these things, then happy are ye, and happy shall ye be, if ye do them [Note: John 13:17.].”]