Daniel 10:21

ear of Cyrus - Which answers to the first year of Darius the Mede. The time appointed was long - וצבא גדול vetsaba gadol, but the warfare long; there will be many contentions and wars before these things can be accomplished. 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. Verse 3 I ate no pleasant bread - This fast was rather a general abstinence; living all the while on coarse and unsavory food; drinking nothing but water; not using the bath, and most probably wearing haircloth next the skin, during the whole of the time. 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 5 Clothed in linen - The description is intended to point out the splendor of the garments. Gold of Uphaz - The same as Ophir. Verse 6 His body also was like the beryl - The description of this person is very similar to that of our Lord in Rev 1:13-15 . 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, Act 9:7 . There was a Divine influence which they all felt, but only Daniel saw the corporeal appearance. Verse 9 Was I in a deep sleep - I fell into a swoon. 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. Verse 12 I am come for thy words - On account of thy prayers I am sent to comfort and instruct thee. 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 endeavor 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 Jde 1:9 ; Rev 12:7 . 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. Verse 15 I set my face toward the ground - He was standing upright, Dan 10:11 , and he now bent his body in reverence, and looked down upon the ground. And became dumb - Found himself unable to speak. 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 Dan 10:18 , and see also Dan 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 Dan 9:26 . Verse 17 Neither is there breath - He could not breathe freely; he was almost suffocated with sorrow. Verse 19 O man, greatly beloved - איש חמדות 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. Verse 20 Knowest thou wherefore I come - So high art thou in the favor 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 favor 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 Dan 11:2-3 (note). 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, Dan 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 Dan 10:13 . But we know so little of the invisible world that we cannot safely affirm any thing positively. Introduction This chapter gives a more particular explanation of those events which were predicted in the eighth chapter. The prophet had foretold the partition of Alexander's kingdom into four parts. Two of these, in which were included Egypt and Syria, the one to the north, the other to the south, in respect of Judea, appear to take up the chief attention of the prophet, as his people were particularly concerned in their fate; these being the countries in which by far the greatest number of the Jews were, and still are, dispersed. Of these countries he treats (according to the views of the most enlightened expositors) down to the conquest of Macedon, A.M. 3836, b.c. 168, when he begins to speak of the Romans, vv. 1-30; and then of the Church under that power, Dan 11:31-35 . This leads him to speak of Antichrist, who was to spring up in that quarter, Dan 11:36-39 ; and of those powers which at the Time of the end, or the latter days of

And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands. 11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. 12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. 13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. 15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. 16 And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. 17 For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. 18 Then there came again and touched me one like the appearance of a man, and he strengthened me, 19 And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. 20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. 21 But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Much ado here is to bring Daniel to be able to bear what Christ has to say to him. Still we have him in a fright, hardly and very slowly recovering himself; but he is still answered and supported with good words and comfortable words. Let us see how Daniel is by degrees brought to himself, and gather up the several passages that are to the same purport. I. Daniel is in a great consternation and finds it very difficult to get clear of it. The hand that touched him set him at first upon his knees and the palms of his hands, v. 10 . Note, Strength and comfort commonly come by degrees to those that have been long cast down and disquieted; they are first helped up a little, and then more. After two days he will revive us, and then the third day he will raise us up. And we must not despise the day of small things, but be thankful for the beginnings of mercy. Afterwards he is helped up, but he stands trembling ( v. 11 ), for fear lest he fall again. Note, Before God gives strength and power unto his people he makes them sensible of their own weakness. I trembled in myself, that I might rest in the day of trouble, Hab. iii. 16 . But when, afterwards, Daniel recovered so much strength in his limbs that he could stand steadily, yet he tells us ( v. 15 ) that he set his face towards the ground and became dumb; he was as a man astonished, who knew not what to say, struck dumb with admiration and fear, and was loth to enter into discourse with one so far above him; he kept silence, yea, even from good, till he had recollected himself a little. Well, at length he recovered, not only the use of his feet, but the use of his tongue; and, when he opened his mouth ( v. 16 ), that which he had to say was to excuse his having been so long silent, for really he durst not speak, he could not speak: " O my lord " (so, in great humility, this prophet calls the angel, though the angels, in great humility, called themselves fellow-servants to the prophets, Rev. xxii. 9 ), " by the vision my sorrows are turned upon me; they break in up on me with violence; the sense of my sinful sorrowful state turns upon me when I see thy purity and brightness." Note, Man, who has lost his integrity, has reason to blush, and be ashamed of himself, when he sees or considers the glory of the blessed angels that keep their integrity. " My sorrows are turned upon me, and I have retained no strength to resist them or bear up a head against them." And again ( v. 17 ), like one half dead with the fright, he complains, "As for me, straightway there remained no strength in me to receive these displays of the divine glory and these discoveries of the divine will; nay, there is no breath left in me. " Such a deliquium did he suffer that he could not draw one breath after another, but panted and languished, and was in a manner breathless. See how well it is for us that the treasure of divine revelation is put into earthen vessels, that God speaks to us by men like ourselves and not by angels. Whatever we may wish, in a peevish dislike of the method God takes in dealing with us, it is certain that if we were tried we should all be of Israel's mind at Mt. Sinai, when they said to Moses, Speak thou to us, and we will hear, but let not God speak to us lest we die, Exod. xx. 19 . If Daniel could not bear it, how could we? Now this he insists upon as an excuse for his irreverent silence, which otherwise would have been blame-worthy: How can the servant of this my lord talk with this my lord? v. 17 . Note, Whenever we enter into communion with God it becomes us to have a due sense of the vast distance and disproportion that there are between us and the holy angels, and of the infinite distance, and no proportion at all, between us and the holy God, and to acknowledge that we cannot order our speech by reason of darkness. How shall we that are dust and ashes speak to the Lord of glory? II. The blessed angel that was employed by Christ to converse with him gave him all the encouragement and comfort that could be. It should seem, it was not he whose glory he saw in vision ( v. 5, 6 ) that here touched him, and talked with him; that was Christ, but this seems to have been the angel Gabriel, whom Christ had once before ordered to instruct Daniel, ch. viii. 16 . That glorious appearance (as that of the God of glory to Abraham, Acts vii. 2 ) was to give authority and to gain attention to what the angel should say. Christ himself comforted John when he in a like case fell at his feet as dead ( Rev. i. 17 ); but here he did it by the angel, whom Daniel saw in a glory much inferior to that of the vision in the verses before; for he was like the similitude of the sons of men ( v. 16 ), one like the appearance of a man, v. 18 . When he only appeared, as he had done before ( ch. ix. 21 ), we do not find that Daniel was put into any disorder by it, as he was by this vision; and therefore he is here employed a third time with Daniel. 1. He lent him his hand to help him, touched him, and set him upon his hands and knees ( v. 10 ), else he would still have lain grovelling, touched his lips ( v. 16 ), else he would have been still dumb; again he touched him ( v. 18 ), and put strength into him, else he would still have been staggering and trembling. Note, The hand of God's power going along with the word of his grace is alone effectual to redress all our grievances, and to rectify whatever is amiss in us. One touch from heaven brings us to our knees, sets us on our feet, opens our lips, and strengthens us; for it is God that works on us, and works in us, both to will and to do that which is good. 2. He assured him of the great favour that God had for him: Thou art a man greatly beloved ( v. 11 ); and again ( v. 19 ), O man greatly beloved! Note, Nothing is more likely, nothing more effectual, to revive the drooping spirits of the saints than to be assured of God's love to them. Those are greatly beloved indeed whom God loves; and it is comfort enough to know it. 3. He silenced his fears, and encouraged his hopes, with good words and comfortable words. He said unto him, Fear not, Daniel ( v. 12 ); and again ( v. 19 ), O man greatly beloved! fear not; peace be unto thee; be strong, yea, be strong. Never did any tender mother quiet her child, when any thing had grieved or frightened it, with more compassion and affection than the angel here quieted Daniel. Those that are beloved of God have no reason to be afraid of any evil; peace is to them; God himself speaks peace to them; and they ought, upon the warrant of that, to speak peace to themselves; and that peace, that joy of the Lord, will be their strength. Will God plead against us with his great power? will he take advantage against us of our being overcome by his terror? No, but he will put strength into us, Job xxiii. 6 . So he did into Daniel here, when, by reason of the lustre of the vision, no strength of his own remained in him; and he acknowledges it ( v. 19 ): When he had spoken to me I was strengthened. Note, God by his word puts life, and strength, and spirit into his people; for if he says, Be strong, power goes along with the word. And, now that Daniel has experienced the efficacy of God's strengthening word and grace, he is ready for any thing: " Now, Let my lord speak, and I can hear it, I can bear it, and am ready to do according to it, for thou hast strengthened me. " Note, To those that (like Daniel here) have no might God increases strength, Isa. xl. 29 . And we cannot keep up our communion with God but by strength derived from him; but, when he is pleased to put strength into us, we must make a good use of it, and say, Speak, Lord, for thy servant hears. Let God enable us to comply with his will, and then, whatever it is, we will stand complete in it. Da quod jubes, et jube quod vis—Give what thou commandest, and then command what thou wilt. 4. He assured him that his fastings and prayers had come up for a memorial before God, as the angel told Cornelius ( Acts x. 4 ): Fear not, Daniel, v. 12 . It is natural to fallen man to be afraid of an extraordinary messenger from heaven, as dreading to hear evil tidings thence; but Daniel need not fear, for he has by his three weeks' humiliation and supplication sent extraordinary messengers to heaven, which he may expect to return with an olive-branch of peace: " From the first day that thou didst set thy heart to understand the word of God, which is to be the rule of thy prayers, and to chasten thyself before thy God, that thou mightest put an edge upon thy prayers, thy words were heard, " as, before, at the beginning of thy supplication, ch. ix. 23 . Note, As the entrance of God's word is enlightening to the upright, so the entrance of their prayers is pleasing to God, Ps. cxix. 130 . From the first day that we begin to look towards God in a way of duty he is ready to meet us in a way of mercy. Thus ready is God to hear prayer. I said, I will confess, and thou forgavest. 5. He informed him that he was sent to him on purpose to bring him a prediction of the future state of the church, as a token of God's accepting his prayers for the church: " Knowest thou wherefore I come unto thee? If thou knewest on what errand I come, thou wouldst not be put into such a consternation by it." Note, If we rightly understood the meaning of God's dealings with us, and the methods of his providence and grace concerning us, we should be better reconciled to them. " I have come for thy words ( v. 12 ), to bring thee a gracious answer to thy prayers." Thus, when God's praying people call to him, he says, Here I am ( Isa. lviii. 9 ); what would you have with me? See the power of prayer, what glorious things it has, in its time, fetched from heaven, what strange discoveries! On what errand did this angel come to Daniel? He tells him ( v. 14 ): I have come to make thee understand what shall befal thy people in the latter days. Daniel was a curious inquisitive man, that had all his days been searching into secret things, and it would be a great gratification to him to be let into the knowledge of things to come. Daniel had always been concerned for the church; its interests lay much upon his heart, and it would be a particular satisfaction to him to know what its state should be, and he would know the better what to pray for as long as he lived. He was now lamenting the difficulties which his people met with in the present day; but, that he might not be offended in those, the angel must tell him what greater difficulties are yet before them; and, if they be wearied now that they only run with the footmen, how will they contend with horses? Note, It would abate our resentment of present troubles to consider that we know not but much greater are before us, which we are concerned to provide for. Daniel must be made to know what shall befal his people in the latter days of the church, after the cessation of prophecy, and when the time drew nigh for the Messiah to appear, for yet the vision is for many days; the principal things that this vision was intended to give the church the foresight of would come to pass in the days of Antiochus, nearly 300 years after this. Now that which the angel is entrusted to communicate to Daniel, and which Daniel is encouraged to expect from him, is not any curious speculations, moral prognostications, nor rational prospects of his own, though he is an angel, but what he has received from the Lord. It was the revelation of Jesus Christ that the angel gave to St. John to be delivered to the churches, Rev. i. 1 . So here ( v. 21 ): I will show thee what is written in the scriptures of truth, that is, what is fixed in the determinate counsel and foreknowledge of God. The decree of God is a thing written, it is a scripture which remains and cannot be altered. What I have written I have written. As there are scriptures for the revealed will of God, the letters-patent, which are published to the world, so there are scriptures for the secret will of God, the close rolls, which are sealed among his treasures, the book of his decrees. Both are scriptures of truth; nothing shall be added to nor taken from either of them. The secret things belong not to us, only now and then some few paragraphs have been copied out from the book of God's counsels, and delivered to the prophets for the use of the church, as here to Daniel; but they are the things revealed, even the words of this law, which belong to us and to our children; and we are concerned to study what is written in these scriptures of truth, for they are things which belong to our everlasting peace. 6. He gave him a general account of the adversaries of the church's cause, from whom it might be expected that troubles would arise, and of its patrons, under whose protection it might be assured of safety and victory at last. (1.) The kings of the earth are and will be its adversaries; for they set themselves against the Lord, and against his Anointed, Ps. ii. 2 . The angel told Daniel that he was to have come to him with a gracious answer to his prayers, but that the prince of the kingdom of Persia withstood him one and twenty days, just the three weeks that Daniel had been fasting and praying. Cambyses king of Persia had been very busy to embarrass the affairs of the Jews, and to do them all the mischief he could, and the angel had been all that time employed to counter-work him; so that he had been constrained to defer his visit to Daniel till now, for angels can be but in one place at a time. Or, as Dr. Lightfoot says, This new king of Persia, by hindering the temple, had hindered those good tidings which otherwise he should have brought him. The kings and kingdoms of the world were indeed sometimes helpful to the church, but more often they were injurious to it. "When I have gone forth from the kings of Persia, when their monarchy is brought down for their unkindness to the Jews, then the prince of Grecia shall come, " v. 20 . The Grecian monarchy, though favourable to the Jews at first, as the Persian was, will yet come to be 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 has blown over it is not long before another rises. (2.) The God of heaven is, and will be, its protector, and, under him, the angels of heaven are its patrons and guardians. [1.] Here is the angel Gabriel busy in the service of the church, making his part good in defence of it twenty-one days, against the prince of Persia, and remaining there with the kings of Persia, as consul, or liege-ambassador, to take care of the affairs of the Jews in that court, and to do them service, v. 13 . And, though much was done against them by the kings of Persia (God permitting it), it is probably that much more mischief would have been done them, and they would have been quite ruined (witness Haman's plot) if God had not prevented it by the ministration of angels. Gabriel resolves, when he has despatched this errand to Daniel, that he will return to fight with the prince of Persia, will continue to oppose him, and will at length humble and bring down that proud monarchy ( v. 20 ), though he knows that another as mischievous, even that of Grecia, will rise instead of it. [2.] Here is Michael our prince, the great protector of the church, and the patron of its just but injured cause: The first of the chief princes, v. 13 . Some understand it not of a created angel, but an archangel of the highest order, 1 Thess. iv. 16 ; Jude 9 . Others think that Michael the archangel is no other than Christ himself, the angel of the covenant, and the Lord of the angels, he whom Daniel saw in vision, v. 5 . He came to help me ( v. 13 ); and there is none but he that holds with me in these things, v. 21 . Christ is the church's prince; angels are not, Heb. ii. 5 . He presides in the affairs of the church and effectually provides for its good. He is said to hold with the angels, for it is he that makes them serviceable to the heirs of salvation; and, if he were not on the church's side, its case were bad. But, says David, and so says the church, The Lord takes my part with those that help me, Ps. cxviii. 7 . The Lord is with those that uphold my soul, Ps. liv. 4 . T

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