Daniel · Chapter 10

Verse 1. In the third year of Cyrus] Which answers to the first year of Darius the Mede.

The time appointed was long] lwdg abxw vetsaba gadol, but the warfare long; there will be many contentions and wars before these things can be accomplished.

Verse 1. In the third year of Cyrus king of Persia — That is, the third after the death of Darius. Daniel must now have been above ninety years of age. It is reasonable to suppose that, being a youth when he was carried captive, he must have been at least twenty years of age; and that was seventy-three years before the date of this vision, which was the last Daniel saw, and it is not likely he himself survived it long. A thing was revealed unto Daniel — A revelation of future things (namely, those contained in the two following chapters, to which this is as it were a preface) was made to Daniel. And the thing was true — Or plain, as the word truth, or true, is sometimes taken in the Hebrew. The meaning seems to be, that the things were not revealed to him enigmatically, or symbolically, under the types of a statue, or wild beasts, as they were before; but as it were by an historical recital, and with more particular circumstances than before. It is the usual method of the Holy Spirit, to make the latter prophecies explanatory of the former; and revelation is as the shining light, that shineth more and more unto the perfect day. The four great empires of the world, which were shown to Nebuchadnezzar in the form of a great image, were again more particularly represented to Daniel in the shape of four great wild beasts. In like manner, the memorable events which were revealed to Daniel, in the vision of the ram and the he-goat, are here again more clearly and explicitly revealed, in this last vision, by an angel; so that this latter prophecy may not improperly be said to be a comment upon, and explanation of, the former. But the time appointed was long — That is, the time when the things revealed were to come to pass, was at a great distance; “and consequently,” says Bishop Newton, “the prophecy must extend further than from the third year of Cyrus to the death of Antiochus Epiphanes, which was not above three hundred and seventy years. In reality,” adds he, “it comprehends many signal events after that time to the end of the world.” And he understood the thing, &c. — He had a clear view of the succession of the Persian and Grecian monarchies, and of the series of the kings of Syria and Egypt under the latter of them; although the remaining parts of the vision were obscure, especially with respect to their final event: see chap. 12:8.

Verse 1. In the third year of Cyrus, reckoned from the time that he occupied Babylon, in which he governed as viceroy for his uncle Darius. The first year of Cyrus therefore, mentioned in Daniel 1:1, must be reckoned from the time that he ascended the Persian throne.

1. For Cyrus see our Introduction to Daniel, III, 3, (6), and note Daniel 6:28; for Daniel… Belteshazzar see Introduction, II, 8; III, 1, and notes Daniel 1:7; 2:26. Bosanquet (Messiah the Prince) thinks this verse is an interpolation, being opposed to Daniel 9:2; Zechariah 1:12; but this is not probable, as the versions differ no more here than in other passages. Thing — Or, word. But the time appointed was long — R.V., “even great warfare.” The obscurity of the text may be seen by the fact that Hebrew scholars of the greatest renown have variously rendered this phrase, “and the word is truth, and great distress; and he heeded the word and gave heed to the vision;” or, “and truth is the revelation and (the) distress is great; and understand thou the revelation, and understand it in the vision.” The R.V., however, is a good translation of the Hebrew text as it stands, and makes good sense. The “warfare” referred to is that between Gabriel and the guardian angel of Persia of which the prophet now hears for the first time. (See verse 13 and chap. 11.) Third year — Various reasons have been given, such as his great age and the need of his services in Babylon, why Daniel had not returned back to the Holy Land with his companions; but this question is not raised at all in the narrative. His “sorrow” seems as great as it had been in the reign of Darius, before the edict was given by Cyrus for the return of the Jews to their native land. (See notes verses 2-4; Daniel 9:1-4.) There is no necessary contradiction to history here. Such a return as was actually accomplished was very different from the triumphant victories which, according to Jeremiah’s prophecy, might have been expected by an exilic prophet. (See notes Daniel 9:2, 24.)

V. 2. Was mourning-Because he foresaw the many calamities that would befall the Jews for their sins, especially for destroying the Messiah, and rejecting his gospel.

Verse 2. I—was mourning three full weeks.] The weeks are most probably dated from the time of the termination of the last vision. Calmet proves this by several reasons.

Verses 2, 3. I Daniel was mourning — The reason of Daniel’s fasting and mourning might be, either because many of the Jews, through slothfulness and indifference, still remained in the land of their captivity, though they had liberty to return to their own land, not knowing how to value the privileges offered them; or, as Usher thinks, because he had heard that the adversaries of the Jews had begun to obstruct the building of the temple. Calmet, however, is of opinion, that his sorrow arose principally from the obscurity which the prophet found in the prophecies revealed to him; which, indeed, may be partly collected from the angel’s touching upon no other cause of mourning. In consequence of Daniel’s fasting, &c., the angel appears, and explains to him, in a clearer manner, what had been more obscurely revealed in the preceding visions. Three full weeks — Hebrew, three weeks of days. So we read of a month of days, Genesis 29:4; Numbers 11:20, where the English reads, a whole month. But the phrase may be used here to distinguish them from the weeks of years prophesied of in chap. 9. I ate no pleasant bread — “There seems to have been two sorts of fasting among the Jews; either a total abstinence from food of all sorts for at least a whole day, which David observed at the funeral of Abner, 2 Samuel 3:35; or a partial abstinence from the better kinds of food, which lasted for a considerable time, as in the case before us. The prophet made likewise an alteration in his dress, and did not anoint himself as usual after the eastern manner, 2 Samuel 12:20; Matthew 6:17; for the Jews never anointed themselves in times of mourning and humiliation.”

2-4. Daniel observes another period of mourning over the sins of the people, the desolation of Jerusalem, and his own ignorance of the future (see verse 14; compare Daniel 9:3, etc.), and after three weeks, in which he had eaten no “dainties” and observed the usual external marks of one in great sorrow or of one who fasted before the Lord, hoping for some special divine token of favor (compare 2 Samuel 14:2), finally, on the 29th of Abib (Nisan), as he was on the bank of the great river Hiddekel, another vision burst upon him in answer to his prayers. It is interesting to remember that this was the month in which the great Passover Feast was held, and the date given shows that instead of feasting at the passover as was customary, he was fasting. This may be the reason why the date is given so explicitly. The Hiddekel (Genesis 2:14) is without doubt the Tigris, one Assyrian form of that name being Idiglat.

Verse 3. I ate no pleasant bread] This fast was rather a general abstinence; living all the while on coarse and unsavoury food; drinking nothing but water; not using the bath, and most probably wearing haircloth next the skin, during the whole of the time.

Verses 2, 3. I Daniel was mourning — The reason of Daniel’s fasting and mourning might be, either because many of the Jews, through slothfulness and indifference, still remained in the land of their captivity, though they had liberty to return to their own land, not knowing how to value the privileges offered them; or, as Usher thinks, because he had heard that the adversaries of the Jews had begun to obstruct the building of the temple. Calmet, however, is of opinion, that his sorrow arose principally from the obscurity which the prophet found in the prophecies revealed to him; which, indeed, may be partly collected from the angel’s touching upon no other cause of mourning. In consequence of Daniel’s fasting, &c., the angel appears, and explains to him, in a clearer manner, what had been more obscurely revealed in the preceding visions. Three full weeks — Hebrew, three weeks of days. So we read of a month of days, Genesis 29:4; Numbers 11:20, where the English reads, a whole month. But the phrase may be used here to distinguish them from the weeks of years prophesied of in chap. 9. I ate no pleasant bread — “There seems to have been two sorts of fasting among the Jews; either a total abstinence from food of all sorts for at least a whole day, which David observed at the funeral of Abner, 2 Samuel 3:35; or a partial abstinence from the better kinds of food, which lasted for a considerable time, as in the case before us. The prophet made likewise an alteration in his dress, and did not anoint himself as usual after the eastern manner, 2 Samuel 12:20; Matthew 6:17; for the Jews never anointed themselves in times of mourning and humiliation.”

2-4. Daniel observes another period of mourning over the sins of the people, the desolation of Jerusalem, and his own ignorance of the future (see verse 14; compare Daniel 9:3, etc.), and after three weeks, in which he had eaten no “dainties” and observed the usual external marks of one in great sorrow or of one who fasted before the Lord, hoping for some special divine token of favor (compare 2 Samuel 14:2), finally, on the 29th of Abib (Nisan), as he was on the bank of the great river Hiddekel, another vision burst upon him in answer to his prayers. It is interesting to remember that this was the month in which the great Passover Feast was held, and the date given shows that instead of feasting at the passover as was customary, he was fasting. This may be the reason why the date is given so explicitly. The Hiddekel (Genesis 2:14) is without doubt the Tigris, one Assyrian form of that name being Idiglat.

V. 4. The first month-Nisan, which is March. Hiddekel-Or Tigris.

Verse 4. By the side of—Hiddekel] The same as the Tigris, the great river of Assyria; as the Euphrates of Syria, and the Nile of Egypt.

Verse 4. In the four and twentieth day of the first month — “Nisan, if the Jewish computation be admitted; that is, the month in which was the paschal solemnity. Hence commentators have observed, from this fact of the prophet, that the Jews did not observe their festivals except in their own country, and in the place which God had appointed; but if the Persian computation should be followed, which seems not improbable, as the prophet dates his vision from the third year of Cyrus the Persian, then the month will be different.” I was by the side — Or, on the bank, of the great river Hiddekel — “Syriac, the Euphrates; but the Vulgate reads, the Tigris; the Greek and Arabic, Tigris-eddekel. It was probably near the junction of the two rivers, which was about Seleucia and Ctesiphon, in some part of Susiana, that the prophet was placed.” — Wintle.

2-4. Daniel observes another period of mourning over the sins of the people, the desolation of Jerusalem, and his own ignorance of the future (see verse 14; compare Daniel 9:3, etc.), and after three weeks, in which he had eaten no “dainties” and observed the usual external marks of one in great sorrow or of one who fasted before the Lord, hoping for some special divine token of favor (compare 2 Samuel 14:2), finally, on the 29th of Abib (Nisan), as he was on the bank of the great river Hiddekel, another vision burst upon him in answer to his prayers. It is interesting to remember that this was the month in which the great Passover Feast was held, and the date given shows that instead of feasting at the passover as was customary, he was fasting. This may be the reason why the date is given so explicitly. The Hiddekel (Genesis 2:14) is without doubt the Tigris, one Assyrian form of that name being Idiglat.

V. 5. A certain man-Very probably Christ, who appeared to Daniel in royal and priestly robes, and in so great brightness and majesty.

Verse 5. Clothed in linen] The description is intended to point out the splendour of the garments.

Gold of Uphaz] The same as Ophir.

Verses 5, 6. I lifted up mine eyes — Being by the river-side, in deep contemplation, I looked up, and saw a person appear before me, clothed in linen, &c. — “Who this certain person was we may be at no loss to determine, if we consider him as described in the attire of the high-priest, and compare the passage with Exodus 28. and 29., and the description of the Son of man by St. John in the Revelation 1:13. If, however, he were not the Son of God himself, he was probably an angel of the highest order.” — Wintle. Concerning the fine gold of Uphaz, see note on Jeremiah 10:9. His body was like the beryl — That is, cerulean, or of a bluish-green colour; his face as the appearance of lightning — See Matthew 28:3. By this was symbolically expressed his perspicacity, or quickness in discerning and knowing every thing; and his eyes as lamps of fire — To signify the comprehensiveness and piercing terribleness of his knowledge; his arms and feet like polished brass — Of a bright flaming colour: see Revelation 1:15. As the arms and feet in men are the instruments of action, by them we are here to understand his actions, the purity of which is meant to be expressed by the shining brass; and the voice of his words like the voice of a multitude — By which greatness or terribleness of his voice was signified his denouncing terrible judgments on kings and kingdoms.

Ver. 5, 6. Behold, a certain man, clothed in linen, as Ezekiel had described him in Ezekiel 9:2. This was the dress of the priest, as appears from Exodus 28:42. Leviticus 6:10. He had a zone of the gold of Uphaz (Africa) round his waist, the girdle of a king united with the holy office of the priest. His body was like beryl, blazing with a flame of glory, as seen by Ezekiel 1:16. Exodus 28:20. His eyes were as lamps of fire, coinciding with Revelation 1:15. His face was as the appearance of lightning, shining with the majesty of God, as the electric fluid from east to west: he shone with glory like the sun. His feet were like polished brass, fused in the furnace. His voice like the brake of the sea in time of tempest.

Who was this One, this peculiar “man?” Here our arians and socinians are all at work. He was an angel; he was Gabriel; he was Michael, who appeared as a man!—We leave them, and follow the faithful, for the text says he was a man. In Poole’s synopsis of the biblical critics we are told, that this One, this Holy One, was the Christ, clothed in all the glory of his regal and priestly costume, never assumed by any angel, except the Angel of the covenant. This is farther apparent from the prostration of Daniel before the glory of his Majesty; and from a collation of this passage with Revelation 1:13, and Daniel 12:6, 7, where Christ disclosed the secrets of the covenant, and uplifted the curtains of the latter day.

5, 6. This angelic man (doubtless Gabriel, Daniel 9:21), clothed in the pure white linen robes of Jehovah’s priest (Leviticus 6:10; compare Ezekiel 9:2), is very like the man Ezekiel saw on Jehovah’s throne (Ezekiel 1:4, 24, 26), and very like the transfigured Christ afterward seen by the apostle John (Revelation 1:13-15); but all those who live near to God grow to look like him (compare Revelation 19:10, 11). His girdle was of the gold of Uphaz, or, with the change of one consonant, Ophir. (Compare Psalm 45:9.) Beryl is almost universally supposed to be chrysolite. (See note Ezekiel 1:16.)

Verse 6. His body also was like the beryl] The description of this person is very similar to that of our Lord in Revelation 1:13-15.

Verses 5, 6. I lifted up mine eyes — Being by the river-side, in deep contemplation, I looked up, and saw a person appear before me, clothed in linen, &c. — “Who this certain person was we may be at no loss to determine, if we consider him as described in the attire of the high-priest, and compare the passage with Exodus 28. and 29., and the description of the Son of man by St. John in the Revelation 1:13. If, however, he were not the Son of God himself, he was probably an angel of the highest order.” — Wintle. Concerning the fine gold of Uphaz, see note on Jeremiah 10:9. His body was like the beryl — That is, cerulean, or of a bluish-green colour; his face as the appearance of lightning — See Matthew 28:3. By this was symbolically expressed his perspicacity, or quickness in discerning and knowing every thing; and his eyes as lamps of fire — To signify the comprehensiveness and piercing terribleness of his knowledge; his arms and feet like polished brass — Of a bright flaming colour: see Revelation 1:15. As the arms and feet in men are the instruments of action, by them we are here to understand his actions, the purity of which is meant to be expressed by the shining brass; and the voice of his words like the voice of a multitude — By which greatness or terribleness of his voice was signified his denouncing terrible judgments on kings and kingdoms.

Ver. 5, 6. Behold, a certain man, clothed in linen, as Ezekiel had described him in Ezekiel 9:2. This was the dress of the priest, as appears from Exodus 28:42. Leviticus 6:10. He had a zone of the gold of Uphaz (Africa) round his waist, the girdle of a king united with the holy office of the priest. His body was like beryl, blazing with a flame of glory, as seen by Ezekiel 1:16. Exodus 28:20. His eyes were as lamps of fire, coinciding with Revelation 1:15. His face was as the appearance of lightning, shining with the majesty of God, as the electric fluid from east to west: he shone with glory like the sun. His feet were like polished brass, fused in the furnace. His voice like the brake of the sea in time of tempest.

Who was this One, this peculiar “man?” Here our arians and socinians are all at work. He was an angel; he was Gabriel; he was Michael, who appeared as a man!—We leave them, and follow the faithful, for the text says he was a man. In Poole’s synopsis of the biblical critics we are told, that this One, this Holy One, was the Christ, clothed in all the glory of his regal and priestly costume, never assumed by any angel, except the Angel of the covenant. This is farther apparent from the prostration of Daniel before the glory of his Majesty; and from a collation of this passage with Revelation 1:13, and Daniel 12:6, 7, where Christ disclosed the secrets of the covenant, and uplifted the curtains of the latter day.

5, 6. This angelic man (doubtless Gabriel, Daniel 9:21), clothed in the pure white linen robes of Jehovah’s priest (Leviticus 6:10; compare Ezekiel 9:2), is very like the man Ezekiel saw on Jehovah’s throne (Ezekiel 1:4, 24, 26), and very like the transfigured Christ afterward seen by the apostle John (Revelation 1:13-15); but all those who live near to God grow to look like him (compare Revelation 19:10, 11). His girdle was of the gold of Uphaz, or, with the change of one consonant, Ophir. (Compare Psalm 45:9.) Beryl is almost universally supposed to be chrysolite. (See note Ezekiel 1:16.)

Verse 7. The men that were with me saw not the vision] An exactly parallel case with what occurred at the conversion of Saul of Tarsus, Acts 9:7. There was a Divine influence which they all felt, but only Daniel saw the corporeal appearance.

Verses 7-9. The men that were with me saw not the vision — This was just as it happened to the company who were with St. Paul, when he had a vision, going to Damascus, Acts 9:7. God can cast a cloud before the eyes of any one when he pleases, so that the organs may not be able to perform their usual functions; thus it is said, Luke 24:16, of the two disciples going to Emmaus, that their eyes were holden that they should not know him. But a great quaking fell upon them — Occasioned perhaps by their hearing some unusual and terrible sound. Thus the men with St. Paul heard a voice which struck them speechless, though they saw nothing. So that they fled to hide themselves — Through the terror and astonishment wherewith they were seized, they fled from the place, as from a place in which they were exposed to instant destruction. And there remained no strength in me — I fell into a swoon, or fainting-fit. My comeliness, or vigour, was turned in me into corruption — Houbigant reads it, The flower of my strength withered, and all my powers failed me. When I heard the voice of his words — The very sound of his words deprived me of all sense and power of motion. Then was I in a deep sleep — Then I lay lifeless, with my face prone upon the ground. — Houb.

7. Too many men are ready to flee, when they feel they are in the presence of God, instead of waiting for the revealing vision. (Compare Acts 9:7; Exodus 20:18-20.) Whether the companions of Daniel were courtiers or servants or fellow Hebrews, who were fasting with him, is not intimated.

Verses 7-9. The men that were with me saw not the vision — This was just as it happened to the company who were with St. Paul, when he had a vision, going to Damascus, Acts 9:7. God can cast a cloud before the eyes of any one when he pleases, so that the organs may not be able to perform their usual functions; thus it is said, Luke 24:16, of the two disciples going to Emmaus, that their eyes were holden that they should not know him. But a great quaking fell upon them — Occasioned perhaps by their hearing some unusual and terrible sound. Thus the men with St. Paul heard a voice which struck them speechless, though they saw nothing. So that they fled to hide themselves — Through the terror and astonishment wherewith they were seized, they fled from the place, as from a place in which they were exposed to instant destruction. And there remained no strength in me — I fell into a swoon, or fainting-fit. My comeliness, or vigour, was turned in me into corruption — Houbigant reads it, The flower of my strength withered, and all my powers failed me. When I heard the voice of his words — The very sound of his words deprived me of all sense and power of motion. Then was I in a deep sleep — Then I lay lifeless, with my face prone upon the ground. — Houb.

8. Daniel alone remained, but though accustomed to visions and angelic presences (Daniel 7:10, 16; 9:21) he was almost prostrated by the awe which this dazzling, heavenly form inspired. (Compare Luke 9:32.) For my comeliness was turned in me into corruption — Daniel’s natural “splendor” (Hebrews) of countenance faded before the splendor of this celestial messenger, and his face became ghastly with the pallor of death. (Compare Daniel 7:28.)

Verse 9. Was I in a deep sleep] I fell into a swoon.

Verses 7-9. The men that were with me saw not the vision — This was just as it happened to the company who were with St. Paul, when he had a vision, going to Damascus, Acts 9:7. God can cast a cloud before the eyes of any one when he pleases, so that the organs may not be able to perform their usual functions; thus it is said, Luke 24:16, of the two disciples going to Emmaus, that their eyes were holden that they should not know him. But a great quaking fell upon them — Occasioned perhaps by their hearing some unusual and terrible sound. Thus the men with St. Paul heard a voice which struck them speechless, though they saw nothing. So that they fled to hide themselves — Through the terror and astonishment wherewith they were seized, they fled from the place, as from a place in which they were exposed to instant destruction. And there remained no strength in me — I fell into a swoon, or fainting-fit. My comeliness, or vigour, was turned in me into corruption — Houbigant reads it, The flower of my strength withered, and all my powers failed me. When I heard the voice of his words — The very sound of his words deprived me of all sense and power of motion. Then was I in a deep sleep — Then I lay lifeless, with my face prone upon the ground. — Houb.

9. He almost or quite fainted away, as he had previously done at the sound of the awe-inspiring voice and at the deep mysteries of these divine revelations. (See notes Daniel 8:18, 27.)

Verse 10. A hand touched me] Nothing was apparent or palpable but a hand. A hand had written Belshazzar’s fate upon the wall; and the hand is frequently mentioned when the power or majesty of God is intended. Perhaps by hand God himself may be meant. It is remarkable that in a very ancient MS. of the Septuagint, more than a thousand years old, now in the imperial library of Vienna, adorned with paintings which have been engraved for the catalogue of Lambechius, and transferred to that of Nesselius, all the appearances of God are represented by a hand in the clouds.

Verses 10-12. And behold, a hand touched me — This was not the same angel, or personage, who is described verse 5, but some other of not so great brightness, probably the angel Gabriel in a human form, who had before been sent to Daniel on the like occasions. Whoever it was, his touch revived Daniel, and enabled him to stand upright. And when he had spoken, I stood trembling — Though Daniel was not so greatly disturbed and terrified as at the appearance described verse 5, yet he could not forbear trembling at the appearance of this angel, though of an inferior order, and probably in a human form. Then said he, Fear not, Daniel — And his word was with power: see Matthew 28:5-10; Luke 2:10. From the first day thou didst set thy heart to understand — As soon as thou didst set thy mind to consider concerning the state of thy people, and how, and in what degree, or time, their restoration would be; and to chasten thyself before thy God — When thou didst begin to testify the concern thou wast in upon that account, by fasting and mourning, and didst humble thyself before God; thy words were heard — As God graciously answered those prayers which thou didst address to him in thy former humiliation, (see Daniel 9:2-22,) so now God is pleased, in answer to thy repeated humiliation, and solicitous concern for thy people, to send me, to inform thee what shall be their state and condition in after times. What an encouragement is this to us, to spread our wants before God, and present to him our lawful requests; for we find twice in this book an angel assuring Daniel, that as soon as he began to pray, God began to grant his petitions.

10. The touch of the mighty hand of this messenger of Jehovah (compare Ezekiel 3:14, 22; 8:1, 3, etc.) shocked (literally, “shook”) the prophet upon his hands and knees, though he was still “tottering” with weakness and his face was to the earth.

Verses 10-12. And behold, a hand touched me — This was not the same angel, or personage, who is described verse 5, but some other of not so great brightness, probably the angel Gabriel in a human form, who had before been sent to Daniel on the like occasions. Whoever it was, his touch revived Daniel, and enabled him to stand upright. And when he had spoken, I stood trembling — Though Daniel was not so greatly disturbed and terrified as at the appearance described verse 5, yet he could not forbear trembling at the appearance of this angel, though of an inferior order, and probably in a human form. Then said he, Fear not, Daniel — And his word was with power: see Matthew 28:5-10; Luke 2:10. From the first day thou didst set thy heart to understand — As soon as thou didst set thy mind to consider concerning the state of thy people, and how, and in what degree, or time, their restoration would be; and to chasten thyself before thy God — When thou didst begin to testify the concern thou wast in upon that account, by fasting and mourning, and didst humble thyself before God; thy words were heard — As God graciously answered those prayers which thou didst address to him in thy former humiliation, (see Daniel 9:2-22,) so now God is pleased, in answer to thy repeated humiliation, and solicitous concern for thy people, to send me, to inform thee what shall be their state and condition in after times. What an encouragement is this to us, to spread our wants before God, and present to him our lawful requests; for we find twice in this book an angel assuring Daniel, that as soon as he began to pray, God began to grant his petitions.

Ver. 11. Oh Daniel, a man greatly beloved; a man dear to God, a very desirable man. The Hebrew chemdoth is the same as Haggai 2:7. The plural is often applied to an individual. He bears this name of the Saviour, because he resembled him in prayers, in tears, and in zeal for the advancement of religion and truth.

11. Before the king of Babylon all courtiers were accustomed to bow with their foreheads in the dust. It was natural for Daniel, therefore, even when strength returned to his limbs, to retain this most humble attitude before this one who looked glorious enough to be Jehovah himself. But this beloved one (compare Daniel 9:23) is called to his feet to receive Jehovah’s word. (See note Ezekiel 2:1.) The angel in this case is the servant sent by heaven’s King to the prophet he delights to honor, and one so exalted of Jehovah is not the inferior even of an angel, and must not occupy such a position of humility and fear. (Compare Hebrews 1:14.)

V. 12. He-Not Christ, but Gabriel.

Verse 12. I am come for thy words] On account of thy prayers I am sent to comfort and instruct thee.

Verses 10-12. And behold, a hand touched me — This was not the same angel, or personage, who is described verse 5, but some other of not so great brightness, probably the angel Gabriel in a human form, who had before been sent to Daniel on the like occasions. Whoever it was, his touch revived Daniel, and enabled him to stand upright. And when he had spoken, I stood trembling — Though Daniel was not so greatly disturbed and terrified as at the appearance described verse 5, yet he could not forbear trembling at the appearance of this angel, though of an inferior order, and probably in a human form. Then said he, Fear not, Daniel — And his word was with power: see Matthew 28:5-10; Luke 2:10. From the first day thou didst set thy heart to understand — As soon as thou didst set thy mind to consider concerning the state of thy people, and how, and in what degree, or time, their restoration would be; and to chasten thyself before thy God — When thou didst begin to testify the concern thou wast in upon that account, by fasting and mourning, and didst humble thyself before God; thy words were heard — As God graciously answered those prayers which thou didst address to him in thy former humiliation, (see Daniel 9:2-22,) so now God is pleased, in answer to thy repeated humiliation, and solicitous concern for thy people, to send me, to inform thee what shall be their state and condition in after times. What an encouragement is this to us, to spread our wants before God, and present to him our lawful requests; for we find twice in this book an angel assuring Daniel, that as soon as he began to pray, God began to grant his petitions.

12. For thy words — Rather, with R.V., “for thy words’ sake.” What power in prayer! It moves all heaven and brings the powers of heaven with help. Sometimes the answer to the prayer comes only after many years of waiting; sometimes after a few weeks of continuous fasting and beseeching as in this case; sometimes “in the day” when one cries (Daniel 9:20; 10:2; Psalm 138:3).

V. 13. Withstood me-God suffered the wicked counsels of Cambyses to take place awhile; but Daniel by his prayers, and the angel by his power, overcame him at last: and this very thing laid a foundation of the ruin of the Persian monarchies. Michael-Michael here is commonly supposed to mean Christ. I remained-To counter-work their designs against the people of God.

Verse 13. But the prince of the kingdom of Persia withstood me] I think it would go far to make a legend or a precarious tale of this important place to endeavour to maintain that either a good or evil ANGEL is intended here. Cyrus alone was the prince of Persia, and God had destined him to be the deliverer of his people; but there were some matters, of which we are not informed, that caused him to hesitate for some time. Fearing, probably, the greatness of the work, and not being fully satisfied of his ability to execute it, he therefore for a time resisted the secret inspirations which God had sent him. The opposition might be in reference to the building of the temple.

But lo, Michael] Gabriel, who speaks, did not leave Cyrus till Michael came to take his place. Michael, he who is like God, sometimes appears to signify the Messiah, at other times the highest or chief archangel. Indeed there is no archangel mentioned in the whole Scripture but this one. See Jude 1:9; Revelation 12:7.

Verses 13, 14. But the prince of the kingdom of Persia opposed me — Hebrew, ydgnl dm[, stood before me. — Purver. And so Jun. and Tremel., referring it to an earthly prince. This is thought by some to be Cambyses, the son of Cyrus, intrusted with the management of affairs in the court of Persia when his father was absent on some expedition, and set against the Jews by their enemies, and now endeavouring to embarrass their affairs: over his designs the angel had been watching, in order to defeat them. Others have thought there is an allusion in this verse, and at verse 20, to the guardian, or tutelary angels, of different countries; which doctrine seems to be countenanced by some passages in Scripture, and especially by Zechariah, chap. 6:5. Grotius is of this opinion; and Bishop Newcome, on the last-mentioned place, refers to the passage before us. “That there were such tutelar angels,” says Lowth, “not only over private persons, Acts 12:15, but likewise over provinces and kingdoms, was an opinion generally received. The four spirits, mentioned Zechariah 6:5, seem to be the guardian angels of the four great empires.” This opinion supposes the presiding angels, here mentioned, to be good angels, but it is surely absurd to think that the holy angels are ever engaged in contending with each other; or that “one holy angel is set to oppose another holy angel.” — Scott. Others suppose the contest to be between a good and an evil angel, as in Zechariah 3:1, and Jude, verse 9, “which latter opinion,” says Wintle, “is perhaps the most just, as there should seem to be no dispute, or contest, between the ministering spirits of heaven, who are always obedient to the pleasure of their Lord. And when the Almighty sent a superior angel, Michael, whose name is sometimes given to Christ himself, Revelation 12:7, his office probably was to assist Gabriel in subduing the prince of the power of the air, the powers of this darksome world, or the spirits that rule over the children of disobedience, Ephesians 2:2. The opposition was made twenty-one days; and as this was exactly the number of days that Daniel fasted, the contest may possibly have some allusion to this struggle. Daniel was certainly highly favoured, and the Almighty, who delights in hearing and answering the prayers of his servants, directs the angel to apologize (if I may so speak) for his delay in attending to the patient solicitations of the prophet: the angel also is represented as pleading the difficulty of his task, and another higher power, or chief, in the regal court of heaven, favours his business, and comes in to his assistance. In whatever light this is to be understood, it is a strong and affecting, though less gross, instance of the anthropopathia, or of the Deity’s accommodating himself and his measures to the manners of men.” See De Sacra Poes. Hebrews, Præl. 6. Houbigant is of opinion, that this prince of the kingdom of Persia was an evil angel, and in agreement with it renders the last clause of the verse, and I have now left him on the side of the kings of Persia. But it seems most proper to understand Cambyses as meant. Now I am come to make thee understand, &c. — I am now come to inform thee of what shall befall thy people hereafter; for yet the vision is for many days — For it will be a long course of time before the things I shall inform thee of shall come to pass. Daniel, we find, was informed by this vision, that the empire should be translated from the Persians to the Greeks, Daniel 11:3; and then what should be the condition of the Jews under Alexander’s successors, the kings of Syria and Egypt.

Ver. 13, 20. The prince of Persia withstood me—I will return to fight with the prince of Persia. Who is this prince, but the same that our Saviour calls the prince of this world. John 12:31. 19:30. By these battles we must not understand a literal fight, ascribed to the gods by Homer and by Milton; but like Paul, a wrestling with principalities and powers, and with the rulers of the darkness of this world. Some however understand by the prince of Persia Cambyses, who had scruples about signing the edict for the emancipation of the jews.

13. The angel would have reached Daniel with an answer to his petition, that the future of his people might be a blessed future (see note verses 2-4), on the very day when his fasting and prayer began (the third day of the month) — in which case he would have been able to enjoy the passover feast on the 14th — if it had not been for an unexpected delay and bitter struggle with the prince of the kingdom of Persia. (See note verse 1.) This prince could hardly have been Cyrus, as so many commentators have supposed. The angel Gabriel could not have been detained in his mission by any earthly potentate. Rather, this prince of one of the beast kingdoms is imaged as a “prince of darkness” representing one of the “powers” and “spirits of wickedness” (Ephesians 6:12) which are at enmity with righteousness. This “war” could not mean simply an attempt of the angel to influence the mind of the prince of Persia and change his political designs against Israel. Rather, this “guardian angel” of a beast nation is supposed to be the adversary of any angel of light, and especially of one who bears a message of ruin for all the worldly kingdoms of evil and a message of eternal sovereignty for the new human Messianic kingdom of righteousness. The difficult and complicated questions which might arise concerning angels and demons cannot be discussed here. That God permits evil men to live in rebellion against his authority, and with a far-reaching harmful influence upon redeemed souls, is as mysterious as that he permits wicked angels to live. The Scriptures take the existence of angels for granted; but show a gradual development of belief or knowledge concerning them. Behrmann says of the angelology of Daniel, “In general we meet here no conceptions which had not been intimated or plainly begun in earlier or contemporary books.” He refers to Judges 5:20, and Isaiah 24:21, where these celestial beings mix up in the struggle of earthly nations, and points out that even the idea of archangels acting as patrons or guardians of nations meets us in Deuteronomy 32:8 (LXX.), while Israel from the beginning has its national archangel or protector (Exodus 14:19; Numbers 20:16; Zechariah 12:8). Dr. A.B. Davidson, however (art. “Angel,” in Hastings’s Dictionary of the Bible), well shows that the “angel of Jehovah” mentioned in these latter references is positively identified in the Scriptures with Jehovah himself. (See Genesis 16:10; 31:11; Exodus 3:2, 6, etc.) Daniel is the only book of the Old Testament in which the angels are ever given names, and in which their difference of rank and national guardianship is emphasized. How far this picturesque angelology may be due to the figurative speech so natural and necessary to orientals, cannot perhaps be determined. In the Persian angelology, at a period not much later than the exile, each angel represented some attribute of deity. This same method of speech undoubtedly meets us in other places in the Scriptures. God’s chariots and horses are said to be the storm clouds (Habakkuk 3:8); the spirit of prophecy is “objectivized” as a man (Ezekiel 40:3; 1 Kings 22:21; Zechariah 1:13, 19; 3:3), while the operations of Jehovah among the nations are personified as horsemen and chariots, and the seven lamps of Zechariah’s vision are seven “eyes,” these seven eyes being the seven “spirits of God.” Much of what seems to us bald and literal may have really been symbolical. Both in Job and Zechariah we meet with the angelic Satan, the “opposer” or “accuser” who appears as the well-known enemy of good men; but of the archangels only Michael and Gabriel are mentioned by name in Scripture, though in the later Apocrypha the names of several others (Raphael, Uriel, etc.) are given. The Jews had a definite memory that they obtained the names of these angels in Babylon. Gabriel (or, as the name signifies, God’s hero — see note Daniel 8:16), though never called “archangel” in Scripture, is always given especial dignity in work and the highest honor in the heavenly hierarchy. He has been well called “the heavenly evangelist” (Godet) who preludes the work of the Messiah as the Saviour of the world (Luke 1:19, 26). Michael is distinctly called “the archangel” in the New Testament (Jude 1:9), and is given so lofty a position in both Old and New Testaments that many scholars have argued that Michael (“who is God,” or, “who is as God”) was merely the title of the “Angel of Jehovah” and the “Messenger of the covenant,” who was the second person in the Godhead and afterward manifested as Immanuel, “God with us.” He is here called one of the chief princes, and later more clearly the prince who “standeth” for Israel (verse 21; 12:1). Some writers would even infer from the various references to these two angels that “Michael was the son of God as the strong contestant against Satan for his people, and Gabriel was the son of God in his loving proclamation of the good tidings.” While these views are homiletically attractive, they are not generally approved by critical scholars. It may perhaps be better to understand, with Davidson, that here, according to the oriental style, the “spirits” of Persia and Greece (verse 20) are personified as angelic or demonic beings, while the “spirit” of Israel is represented by this mighty, victorious, divinely endowed archangel Michael. This vision of a heavenly conflict between the nations’ angelic representatives would thus be entirely analogous to the vision of the Battle of the Beasts previously described (7, 8). Each nation is here pictorially represented with an angelic prince at its head as each Church with a special angel at its head (Revelation 2:2, 8, 12, 18, etc.). Persia’s representative could not be subdued until this angelic prince of the Jewish people took part in the conflict. It is not at all unlikely that the Babylonians were familiar with this idea that each nation had a protecting genius. (See closing note verse 21.) And I remained there with the kings of Persia — Out of the numberless translations of these obscure words, the best is that of Prince, “While I was left alone there, contending with the kings of Persia,” or that of the original LXX., “And I left him there with the commander of the Persian king.” According to the former interpretation the emphasis is placed upon the help afforded by Israel’s angel to the solitary warrior of Jehovah, the victory being inferred. According to the latter, Michael takes Gabriel’s place in the battle while he, being relieved from attack, hastens on his way to deliver God’s message to Daniel.

Verse 14. For yet the vision is for many days.] There are many things which remain yet to be revealed, and the time of their accomplishment is very distant.

Verses 13, 14. But the prince of the kingdom of Persia opposed me — Hebrew, ydgnl dm[, stood before me. — Purver. And so Jun. and Tremel., referring it to an earthly prince. This is thought by some to be Cambyses, the son of Cyrus, intrusted with the management of affairs in the court of Persia when his father was absent on some expedition, and set against the Jews by their enemies, and now endeavouring to embarrass their affairs: over his designs the angel had been watching, in order to defeat them. Others have thought there is an allusion in this verse, and at verse 20, to the guardian, or tutelary angels, of different countries; which doctrine seems to be countenanced by some passages in Scripture, and especially by Zechariah, chap. 6:5. Grotius is of this opinion; and Bishop Newcome, on the last-mentioned place, refers to the passage before us. “That there were such tutelar angels,” says Lowth, “not only over private persons, Acts 12:15, but likewise over provinces and kingdoms, was an opinion generally received. The four spirits, mentioned Zechariah 6:5, seem to be the guardian angels of the four great empires.” This opinion supposes the presiding angels, here mentioned, to be good angels, but it is surely absurd to think that the holy angels are ever engaged in contending with each other; or that “one holy angel is set to oppose another holy angel.” — Scott. Others suppose the contest to be between a good and an evil angel, as in Zechariah 3:1, and Jude, verse 9, “which latter opinion,” says Wintle, “is perhaps the most just, as there should seem to be no dispute, or contest, between the ministering spirits of heaven, who are always obedient to the pleasure of their Lord. And when the Almighty sent a superior angel, Michael, whose name is sometimes given to Christ himself, Revelation 12:7, his office probably was to assist Gabriel in subduing the prince of the power of the air, the powers of this darksome world, or the spirits that rule over the children of disobedience, Ephesians 2:2. The opposition was made twenty-one days; and as this was exactly the number of days that Daniel fasted, the contest may possibly have some allusion to this struggle. Daniel was certainly highly favoured, and the Almighty, who delights in hearing and answering the prayers of his servants, directs the angel to apologize (if I may so speak) for his delay in attending to the patient solicitations of the prophet: the angel also is represented as pleading the difficulty of his task, and another higher power, or chief, in the regal court of heaven, favours his business, and comes in to his assistance. In whatever light this is to be understood, it is a strong and affecting, though less gross, instance of the anthropopathia, or of the Deity’s accommodating himself and his measures to the manners of men.” See De Sacra Poes. Hebrews, Præl. 6. Houbigant is of opinion, that this prince of the kingdom of Persia was an evil angel, and in agreement with it renders the last clause of the verse, and I have now left him on the side of the kings of Persia. But it seems most proper to understand Cambyses as meant. Now I am come to make thee understand, &c. — I am now come to inform thee of what shall befall thy people hereafter; for yet the vision is for many days — For it will be a long course of time before the things I shall inform thee of shall come to pass. Daniel, we find, was informed by this vision, that the empire should be translated from the Persians to the Greeks, Daniel 11:3; and then what should be the condition of the Jews under Alexander’s successors, the kings of Syria and Egypt.

Ver. 13, 20. The prince of Persia withstood me—I will return to fight with the prince of Persia. Who is this prince, but the same that our Saviour calls the prince of this world. John 12:31. 19:30. By these battles we must not understand a literal fight, ascribed to the gods by Homer and by Milton; but like Paul, a wrestling with principalities and powers, and with the rulers of the darkness of this world. Some however understand by the prince of Persia Cambyses, who had scruples about signing the edict for the emancipation of the jews.

14. For yet the vision is for many days — R.V., “for the vision is yet for many days;” that is, the vision of victory for Israel and her complete deliverance from persecution and affliction reaches into the far distance. Jeremiah prophesied great glory for Israel at the end of the seventy years of captivity; but the perfect fulfillment and consummation of those prophecies will not come until the Messianic age. (See notes Daniel 9:22, 24.)

V. 15. I set my face-I prostrated myself upon the earth. And I became dumb-Thro’ astonishment.

Verse 15. I set my face toward the ground] He was standing upright, Daniel 10:11, and he now bent his body in reverence, and looked down upon the ground.

And became dumb.] Found himself unable to speak.

Verses 15-17. I set my face toward the ground — The fear with which Daniel had been struck at the sight of the angel Michael still continued in some degree, so that he was afraid to look up at this angel, or to speak to him. And behold, one like the similitude of the sons of men — Daniel, gathering courage to look up, perceived that the angel Gabriel had not that angelic form, or brightness, which Michael appeared in, verse 5, but that he was in a human form. Gabriel, then advancing, and touching Daniel’s lips, gave him the power of utterance, as he had before (verse 11) of standing on his feet. Then I opened my mouth, and said unto him that stood before me — This angel stood upon the earth near Daniel, not above the waters of the river, as the person did whose appearance was so glorious, verse 5. By the vision my sorrows are turned upon me — By beholding thee, although in a human form, I am greatly affected, or terrified. For how can the servant of this my lord talk, &c. — How can thy servant, a poor mortal man, maintain a discourse with a person of such rank and dignity? see Noldius, p. 353. The words may be translated thus: How can the servant of this my lord talk with that my lord? that is, with the other person that first appeared to me with so majestic a presence, at whose sight I was perfectly confounded, verses 5-9. Straightway there remained no strength in me — As soon as ever I saw him, all my strength went from me, and I could not support myself. Neither is there — Or rather, was there, breath left in me — I fell breathless in a swoon.

Ver. 13, 20. The prince of Persia withstood me—I will return to fight with the prince of Persia. Who is this prince, but the same that our Saviour calls the prince of this world. John 12:31. 19:30. By these battles we must not understand a literal fight, ascribed to the gods by Homer and by Milton; but like Paul, a wrestling with principalities and powers, and with the rulers of the darkness of this world. Some however understand by the prince of Persia Cambyses, who had scruples about signing the edict for the emancipation of the jews.

15. Daniel drops his eyes — which had previously been uplifted in hope (verses 11, 12) — and becomes speechless with grief because of the delay of this complete deliverance, which (from the study of Jeremiah’s writings) he had been led to believe would immediately follow the end of the Babylonish captivity.

V. 16. One like the sons of men-This likewise seems to have been Gabriel. I have retained no strength-Tho’ he appeared to him, and spake to him as a man, yet Daniel could not bear his presence, without some dread.

Verse 16. Like the similitude of the sons of men.] I think Gabriel is here meant, who appeared to Daniel in a human form; and so in Daniel 10:18, and see also Daniel 9:21.

Touched my lips] Before this he was unable to speak.

By the vision] The vision that I have already had, and of which I have not a proper knowledge has greatly afflicted me, because I see it intimates grievous calamities to my people. See Daniel 9:26.

Verses 15-17. I set my face toward the ground — The fear with which Daniel had been struck at the sight of the angel Michael still continued in some degree, so that he was afraid to look up at this angel, or to speak to him. And behold, one like the similitude of the sons of men — Daniel, gathering courage to look up, perceived that the angel Gabriel had not that angelic form, or brightness, which Michael appeared in, verse 5, but that he was in a human form. Gabriel, then advancing, and touching Daniel’s lips, gave him the power of utterance, as he had before (verse 11) of standing on his feet. Then I opened my mouth, and said unto him that stood before me — This angel stood upon the earth near Daniel, not above the waters of the river, as the person did whose appearance was so glorious, verse 5. By the vision my sorrows are turned upon me — By beholding thee, although in a human form, I am greatly affected, or terrified. For how can the servant of this my lord talk, &c. — How can thy servant, a poor mortal man, maintain a discourse with a person of such rank and dignity? see Noldius, p. 353. The words may be translated thus: How can the servant of this my lord talk with that my lord? that is, with the other person that first appeared to me with so majestic a presence, at whose sight I was perfectly confounded, verses 5-9. Straightway there remained no strength in me — As soon as ever I saw him, all my strength went from me, and I could not support myself. Neither is there — Or rather, was there, breath left in me — I fell breathless in a swoon.

Ver. 13, 20. The prince of Persia withstood me—I will return to fight with the prince of Persia. Who is this prince, but the same that our Saviour calls the prince of this world. John 12:31. 19:30. By these battles we must not understand a literal fight, ascribed to the gods by Homer and by Milton; but like Paul, a wrestling with principalities and powers, and with the rulers of the darkness of this world. Some however understand by the prince of Persia Cambyses, who had scruples about signing the edict for the emancipation of the jews.

16. One like the similitude of the sons of men — Theodotion renders “son of man” instead of “sons of men.” The clear meaning is that one having human appearance — but whom he did not dare to speak of as man merely — touched him. As Gabriel was alone when he left the field of battle (note verse 13), and as no other angelic beings have been mentioned, it is almost certain that it was he who touched the prophet’s lips as he had once before given him a shock of new life (verse 10). As Daniel’s eyes are on the ground he only sees the human outline of this glorious figure as it approaches him. (Compare verses 5, 6.) My sorrows are turned upon me — Rather, my pangs. It is a word used for the agonies of childbirth (1 Samuel 4:19). For the occasion of these sorrows see note verse 15.

Verse 17. Neither is there breath] He could not breathe freely; he was almost suffocated with sorrow.

Verses 15-17. I set my face toward the ground — The fear with which Daniel had been struck at the sight of the angel Michael still continued in some degree, so that he was afraid to look up at this angel, or to speak to him. And behold, one like the similitude of the sons of men — Daniel, gathering courage to look up, perceived that the angel Gabriel had not that angelic form, or brightness, which Michael appeared in, verse 5, but that he was in a human form. Gabriel, then advancing, and touching Daniel’s lips, gave him the power of utterance, as he had before (verse 11) of standing on his feet. Then I opened my mouth, and said unto him that stood before me — This angel stood upon the earth near Daniel, not above the waters of the river, as the person did whose appearance was so glorious, verse 5. By the vision my sorrows are turned upon me — By beholding thee, although in a human form, I am greatly affected, or terrified. For how can the servant of this my lord talk, &c. — How can thy servant, a poor mortal man, maintain a discourse with a person of such rank and dignity? see Noldius, p. 353. The words may be translated thus: How can the servant of this my lord talk with that my lord? that is, with the other person that first appeared to me with so majestic a presence, at whose sight I was perfectly confounded, verses 5-9. Straightway there remained no strength in me — As soon as ever I saw him, all my strength went from me, and I could not support myself. Neither is there — Or rather, was there, breath left in me — I fell breathless in a swoon.

Ver. 13, 20. The prince of Persia withstood me—I will return to fight with the prince of Persia. Who is this prince, but the same that our Saviour calls the prince of this world. John 12:31. 19:30. By these battles we must not understand a literal fight, ascribed to the gods by Homer and by Milton; but like Paul, a wrestling with principalities and powers, and with the rulers of the darkness of this world. Some however understand by the prince of Persia Cambyses, who had scruples about signing the edict for the emancipation of the jews.

17. For — Rather, And. In addition to the pains of disappointed hope (verses 15, 16) he is overawed by the splendor and majesty of this heavenly visitor notwithstanding his gracious assurances. (See note verse 11.)

Verses 18, 19. Then there came again, &c. — This seems to be spoken of the same angel, namely, the angel Gabriel, touching him again, whereby he was rendered more composed, and had his strength revived. And said, O man, &c., fear not — Thou needest not be under such terrible apprehensions, as if this vision did portend to thee some mischief; for it is a peculiar token of God’s favour to thee.

Ver. 13, 20. The prince of Persia withstood me—I will return to fight with the prince of Persia. Who is this prince, but the same that our Saviour calls the prince of this world. John 12:31. 19:30. By these battles we must not understand a literal fight, ascribed to the gods by Homer and by Milton; but like Paul, a wrestling with principalities and powers, and with the rulers of the darkness of this world. Some however understand by the prince of Persia Cambyses, who had scruples about signing the edict for the emancipation of the jews.

18, 19. Once more the angel strengthens him by a touch and comforts him with tender words. (Compare verses 10, 11; note verse 16.) It is to be noted that even more than by his touch Daniel was strengthened by the angelic appeal to be strong. Even by the angels and the God of all angels the human will is honored. Man should not lose his strength, his self-possession, and his power of reason even in the presence of the supernatural.

Verse 19. O man, greatly beloved] twdmj vya ish chamudoth, man of delights; the most amiable of men.

Let my lord speak] I am now so strengthened and encouraged, that I shall be able to bear any revelation that thou mayest make.

Verses 18, 19. Then there came again, &c. — This seems to be spoken of the same angel, namely, the angel Gabriel, touching him again, whereby he was rendered more composed, and had his strength revived. And said, O man, &c., fear not — Thou needest not be under such terrible apprehensions, as if this vision did portend to thee some mischief; for it is a peculiar token of God’s favour to thee.

Ver. 13, 20. The prince of Persia withstood me—I will return to fight with the prince of Persia. Who is this prince, but the same that our Saviour calls the prince of this world. John 12:31. 19:30. By these battles we must not understand a literal fight, ascribed to the gods by Homer and by Milton; but like Paul, a wrestling with principalities and powers, and with the rulers of the darkness of this world. Some however understand by the prince of Persia Cambyses, who had scruples about signing the edict for the emancipation of the jews.

18, 19. Once more the angel strengthens him by a touch and comforts him with tender words. (Compare verses 10, 11; note verse 16.) It is to be noted that even more than by his touch Daniel was strengthened by the angelic appeal to be strong. Even by the angels and the God of all angels the human will is honored. Man should not lose his strength, his self-possession, and his power of reason even in the presence of the supernatural.

V. 20. To fight-To oppose his mischievous designs.

Verse 20. Knowest thou wherefore I come] So high art thou in the favour of God, that he hath sent me unto thee to give thee farther satisfaction; though I was elsewhere employed upon a most important mission, and I must speedily return to accomplish it, viz.:— To fight with the king of Persia] To remove all the scruples of Cyrus, and to excite him to do all that God designs him to do for the restoration of my people, and the rebuilding of the city and temple of Jerusalem. Nothing less than a supernatural agency in the mind of Cyrus can account for his decree in favour of the Jews. He had no natural, no political inclination to it; and his reluctance to obey the heavenly motions is here represented as a fight between him and the angel.

The prince of Grecia shall come.] I believe this refers to Alexander the Great, who was to destroy the Persian empire. See the second and third verses of the following chapter. See Clarke “Daniel 11:2”; “Daniel 11:3”.

Verse 20. Knowest thou wherefore I come unto thee? — Or, Thou knowest for what cause I am come, &c. “The angel, having strengthened the prophet, presumes that he also understood the general design of his errand. The Greek is, Ei oidav, Surely thou knowest, according to a usual Hebrew idiom. And now will I return to fight with the prince of Persia — With the evil angel, who, under “the god of this world,” presides over Persia; or rather, with the present ruling prince of Persia, whether Cambyses or any other person then intrusted with the chief power, whose designs against the Jews this angel was employed in counteracting, and would continue to counteract, as also those of every future prince of that kingdom, till it should be overturned by the Greeks. And when I am gone forth — Hebrew, axwy ynaw, and I going forth, namely, to execute my commission; or, when I am gone forth, having executed it, and their monarchy is brought down for their unkindness to the Jews, lo, the prince of Grecia shall come — The Macedonian empire, under Alexander the Great and his successors, shall be established in Asia; and though favourable to the Jews at first, as the Persian was, yet will afterward become vexatious to them. “Such is the state of the church militant; when it has got clear of one enemy, it has another to encounter; and such a hydra’s head is that of the old serpent; when one storm is blown over, it is not long before another rises.” — Henry.

Ver. 13, 20. The prince of Persia withstood me—I will return to fight with the prince of Persia. Who is this prince, but the same that our Saviour calls the prince of this world. John 12:31. 19:30. By these battles we must not understand a literal fight, ascribed to the gods by Homer and by Milton; but like Paul, a wrestling with principalities and powers, and with the rulers of the darkness of this world. Some however understand by the prince of Persia Cambyses, who had scruples about signing the edict for the emancipation of the jews.

20. Gabriel, “the angel of prophecy” (Ewald), recalls to the mind of the strengthened prophet that he had come for the sake of unveiling the future of Israel in answer to his prayer (note verses 2, 14), and adds that after giving this revelation he must return to do his part in carrying it out by continuing the fight with the “spirit” of Persia. (See note verse 13.) Daniel is distinctly said to have received this vision during the Persian supremacy (verse 1), and he is now told that the empire which shall follow the Persian will be the Grecian.

V. 21. Michael-Christ alone is the protector of his church, when all the princes of the earth desert or oppose it.

Verse 21. Noted in the scripture of truth] Perhaps this refers to what he had already written down. See the preceding visions, which Daniel did not fully understand, though a general impression from them had filled his heart with sorrow.

Michael your prince.] The archangel mentioned before, Daniel 10:13, and who has been always supposed to be appointed by God as the guardian of the Jewish nation. It appears that God chose to make use of the ministry of angels in this work; that angels, as they could be only in one place at one time, could not produce influence where they were not; and that, to carry on the operation on the mind of the Persian king, it was necessary that either Gabriel or Michael should be present with him, and when one went on another commission another took his place; see Daniel 10:13. But we know so little of the invisible world that we cannot safely affirm any thing positively.

DANIEL

Verse 21. But I will show thee that which is noted in the Scripture, or writing, of truth — Namely, that which is certainly determined by God. God’s decrees are spoken of as if they were committed to writing, and registered in a book. And there is none that holdeth with me in these things, but Michael your prince — This may mean that the Jews had no friend in the court of Persia, who would co-operate with the angel, “to forward the prophet’s designs in behalf of his people, but Michael, their prince; and that Daniel must depend on him alone to disappoint the devices which were forming against them.” — Scott. As this chapter is intended as an introduction to the prophecies in the next two chapters, it may be observed that the sum of it is this: that the prayer of Daniel, in behalf of the Jews, had been heard; but that the Jews would be crossed in their design of building the temple; that nevertheless God would protect them; that the prince of Javan, or of the Greeks, that is, Alexander the Great, would come against the Persians; and that the principal angels, such as he was who talked with Daniel, and Michael the archangel, would be employed by God to defend and assist the Jews, and to strengthen the kings who were for the Jews, as, at the beginning of the following chapter, the angel who here speaks is said to have strengthened King Darius. The affliction and fasting of Daniel, who mourned for three weeks, should be considered as the effect of his zeal for the glory of God, to be manifested in the restoration of the Jews; it being the character of pious and zealous persons to afflict themselves when the glory of God is obstructed, and to offer up fervent prayers for the peace and prosperity of their country. With respect to what the angel said to Daniel, of his labouring and striving for the Jews against those who sought their ruin, it is a proof that God makes use of the ministry of angels to execute his designs, and for the protection and benefit of those whom he is pleased to bless.

21. R.V. reads, “But I will tell thee that which is inscribed in the writing of truth: and there is none that holdeth with me against these, but Michael your prince.” Kautzsch’s free reading probably gives the true thought, “But yet will I let thee know what has been noted down in the book of truth, though no one assists me against those except your guardian angel Michael.” A page from this “book” in which is written the divine decrees concerning the future (compare Psalm 139:16) is now to be opened to the prophet. The angel has already intimated that two of the coming enemies of Israel are to be Persia and Greece, and he now states that against these (as doubtless against all the enemies which are to follow) himself and Michael are the only opponents. (See note verse 13.) But surely, with the mighty angel Gabriel on Israel’s side (seeverses 5 and 6) victory is certain. Take heart, Daniel!

This picture prophecy is most vivid. All language in the beginning is a language of pictures, and unlike all others it retains its freshness and interest to all time. This chapter has given us the seeds of thought out of which a Milton’s “Paradise Lost” could spring forth. The great spiritual lesson taught here is needed in every age. Heavenly forces are operating in the affairs of nations. The fall and rise of empires are determined not alone by the weapons of earth but by invisible conflicts between spiritual forces. The destinies of mankind are settled in heaven. Daniel is assured by this picture lesson, as previously by the warfare between the symbolic “beasts,” that Israel, small and weak as she is, has heavenly protectors.